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PRICE 30 CENTS 



Dau/pii^ 



AUTHOR'S EDITION 



Day 



)o\)T) ^amlip Devuey, /T).D. 

AUTHOR OF "THE WAY, THE TRUTH AND THE LIFE,'' "PATHWAY 

OF THE SPIRIT," ETC. 



COPYRIGHTED 



Cbe Christian Zbeoeoyby Series , byJohnHamlinDewey, m.d. 

These books throw a flood of light on the nature and des- 
tiny of the soul, and the yet undeveloped powers and unutilized 
resources of the human spirit. The exposition here given of 
the spiritual constitution and psychic or transcendental powers of 
man, and of the conditions of their immediate development and 
normal exercise, is direct, specific and practical. No reader can 
fail to understand or appreciate it. 

No. I of the series is entitled 

Cbe.nnafo tbe ftrutb, anD tbe %ife. 

A Hand-book of Christian Theosophy, Healing and Psychic Culture. 
This book of over 400 pages gives a lucid exposition of the 
Theosophy and Occultism of the New Testament, and a compre- 
hensive analysis and philosophy of mental and faith healing, with 
such specific instruction for practical application that none 
need fail to grasp or follow them. Many have healed them- 
selves and become successful healers of others from reading 
this book. It gives, also, direct, specific and complete analysis 
and exposition of the psychic powers of the sixth sense, Psy- 
chometry, Clairvoyance, Mental Telegraphy, etc., and the laws 
and conditions of their normal development and exercise. Some 
remarkable illustrations of the successful cultivation of these 
powers are given. It is a splendid introduction to the study of 
the New or Transcendental Pyschology. Letters of grateful ap- 
preciation are being constantly received from its readers. 
No. II of the series is entitled 

ftbe ipatbwag of tbe Spirit 

A Guide to Inspiration, Illumination and Divine Realization. 
This book cf over 300 pages is devoted specifically to the 
study of Ihe spiritual nature, sublime destiny and divine possibili- 
ties of man as a child of God. It gives a key to the Christ-gospel of 
the kingdom of God on earth, and draws a sharp contrast between 
his doctrine of God and man, and those involved in the other great 
religions of the world. All students and thinkers, whatever their 
cre^d or philosophy of life, should read this book. The humblest 
seeker may here find the key to his own spiritual emancipation and 
illumination, while the advanced disciple will find helpful sugges- 
tions, strength and inspiration in its pages. It shows the relation 
between the latest suggestions of science and the deepest experi- 
ences and loftiest inspirations of prophets, seers and saints, and 
reconciles the most rigid demands of the intellect with the deepest 
y**rnings of the spiritual nature. 

No III., soon to be issued, unfolds the specific nature and 
legitimate sphere of the psychic powers of the sixth sense, their 
cultivation and exercise, and the development of a true occult 
science. 

No IV. (in preparation) specifically unfolds "The Law of 
the Perfect Life," as applied to individual experience and the 
new social order of the kingdom of God on earth. 



THE DAWNING DAY 

AN EXPOSITION OF THE PRINCIPLES AND 
METHODS OF THE 

BROTHERHOOD OF THE SPIRIT 



AND 



School of the Christ 



By JOHN HAMLIN DEWEY, M.D. 

AUTHOR OF "THE WAY, THE- TRUTH AND THE LIFE," "THE PATH- 
WAY OF THE SPIRIT," ETC. 



r 



J 
Published by E. L. C. Dewey /LfS~fyh X 

NEW YORK %***^ 

1892 



.3$ 



Copyrighted by E. L. C. Dewey, 



1892. 

ALL RIGHTS RESERVED. 



THE DAWNING DAY 



Call no man your father upon the earth ; for one is your Father, 
which is in heaven, 

Neither be ye called Rabbi : for one is your Master, even 
Christ ; and all ye are brethren. 

But he that is greatest among you shall be your servant. 

And whosoever shall exalt himself shall be abased ; and he that 
shall humble himself shall be exalted. 

Be ye therefore perfect, even as your Father which is in heaven 
is perfect. 

Again I say unto you, that if two of you shall agree on earth as 
touching anything that they shall ask, it shall be done for them of 
my Father which is in heaven. 

For where two or three are gathered together in my name, there 
am I in the midst of them. 

In these striking utterances of the Master we find certain 
truths emphasized as the only basis for the realization of the new 
social order and perfect life of man on earth. 

(i). The immediate and universal Fatherhood of God ; 
and, as a sequence, the divine sonship and brotherhood of man, 
with equal possibilities and privileges under the Father. 

(2). Christ, the typal Son of God and Brother of men, as 
the supreme exemplar and teacher of his race. 

(3). Self-abnegation and consecration to service for the 
good of the whole, as the law of the perfect life in the Kingdom 
of God. 

(4). No place in the new life of the kingdom for priesthoods, 
sectarian lines, or ecclesiastical authority. 

(5). The immediate perfectibility of man, as the child of 
God and brother of Christ. 

(6). The power and efficacy of united prayer. 

(7). The specific conditions for consciously realizing the 
spiritual ministry of Christ. 



THE 



BROTHERHOOD OF THE SPIRIT 



AND 



SCHOOL OF THE CHRIST, 



o- 



The Brotherhood of the Spirit is a school of life 
— not of theology, but of life — based upon laws and 
principles inherent in the spiritual constitution of 
man, as exemplified and interpreted in the life and 
teaching of the Christ. 

It is the school and brotherhood of a new life — the 
integral and perfect life opened and made possible 
to men by the way of the Christ. 

Since history began, the ideal and promise of in- 
spired prophecy has been the realization of this per- 
fect life on earth, when "the tabernacle of God" 
shall be with men, "And God shall wipe away all 
tears from their eyes; and there shall be no more 
death, neither sorrow nor crying, neither shall there 
be any more pain." 

The tabernacle of God with men is the enthrone- 
ment of the love of God in their hearts and of His 
indwelling presence and power in their conscious- 



6 THE DAWNING DAY. 

ness. It is the conscious union of man with God 
in unbroken communion and fellowship, the reali- 
zation of life in God and of God in the life, in the 
fullness of His Divine supremacy and perfection. 

It was the mission and the work of the Christ not 
only to demonstrate the possibility of such a life for 
men, by actually living it himself under the limita- 
tions of our common humanity, but also to teach 
and exemplify for all the Way of its realization. 

"lam the light of the world: he that folio weth 
me shall not walk in darkness but shall have the 
light of life," were his assuring words; and again, 
" He that belie veth on me, the works that I do shall 
he do also, and greater than these shall he do, be- 
cause I go unto the Father." 

There need be no speculative question 
raised concerning the Divinity or pre-existence 
of Jesus, as giving him a capacity which 
others could not have, since he assures us in un- 
qualified terms, that what he did we may do also. 
And whether he were very God veiled in human 
form and flesh, or an intermediary yet superhuman 
divinity, or simply a man-child born for the first 
time on earth and raised to his divine manhood by 
conscious union with God, the revelation and the 
lesson are the same. In taking on humanity he 
came under the limitations of that humanity, and 
thus lifted it up to show it at its best, and reveal to 
men the sublime possibilities of their own won- 
drous being. All that he thought, felt or did was in 
and through a strictly human brain and body, the 
functions simply of our common humanity. 
In this he demonstrated to what heights of attain- 



BROTHERHOOD OF THE SPIRIT. 7 

ment our human life and powers may be lifted, 
through voluntary and conscious union with Divine 
influence and power. 

The secret so earnestly sought by the mystics 
of all ages, Oriental and Occidental; the secret of 
personal identification with Supreme Wisdom and 
Power, is found in this Way opened by the Ohrist; 
it is the secret of conscious union of man with God. 



KEY TO THE SECRET. 

This wonderful way of the Christ, and the whole 
circle of his teaching, were based upon his recogni- 
tion of the twofold nature of man — a sensuous nat- 
ure, which relates him to the outward world of ma- 
teriality, form and phenomena; and a spiritual nat- 
ure, which as positively relates him to an inner 
world of divine communion and fellowship — the 
transcendent sphere of Absolute Being — the king- 
dom of God. 

It is true that man at first awakens only to the 
consciousness of his sense-relations to the physical 
world, and seems to be no more than a personal 
ego of the sense-consciousness. Nevertheless the 
inner spiritual nature and its transcendental rela- 
tions exist from the first, and without them he could 
not have been constituted the self-conscious, pro- 
gressive intelligence and personality that he is. 

It is indeed as a spiritual being in physical em- 
bodiment that he holds organic relations with the 
outward world through the senses, though for a 



8 THE DAWNING DAY. 

time unawakened to the consciousness of his spiritu- 
al nature and divine relationship. 

The body and its senses are but the organic in- 
struments of the inner (transcendental) person- 
ality which we call the soul, which is the real man; 
and it is the soul's activity in and through the senses, 
in communication with the external world, that con- 
stitutes the sensuous nature. 

The inner, spiritual nature and divine relation- 
ship of man as man, is already a living reality, for him 
to be made conscious of and loyal to — not something 
yet to be established or attained unto. 

This opening of the spiritual consciousness or 
awakening to the sense of divine sonship and su- 
premacy of spiritual being, constitutes the second 
birth which introduces man into the kingdom of 
God, or opens him to the sphere of divine com- 
munion and fellowship. 

While conscious only of the sensuous life and of 
his relations to and dependence upon the system of 
things that we call Nature, man lives merely as a 
sensuous being, the subject of external conditions 
and environment, the child of Nature, called in the 
New Testament " the natural man/" of which Adam 
is the type. 

Awakened to the consciousness of the spiritual 
life and of his immediate relation to and dependence 
upon God, man discovers that he is now a spiritual 
being and child of God, partaking of the Father's 
nature and holding a rightful supremacy over all 
sense-relations and material conditions. 

This realization of life in God, or oneness with the 
Father, and the entire subordination of the sense 



BROTHERHOOD OF THE SPIRIT. 9 

life and consciousness to the permanent supremacy 
of the spiritual, is the true life of the "spiritual 
man " of which Christ is the type. 

"Howbeit that was not first [in the order of 
realization] which is spiritual, but that which is 
natural, and afterward that which is spiritual." 



There are then two planes of consciousness grow- 
ing out of corresponding spheres of relationship and 
activity, which are to man normal and legitimate. 
One opens outwardly to nature, the other inwardly 
to God. One is the sphere of external activity and 
achievement, the other of inward realization — the 
real source of life, inspiration and power. One is 
the sphere of existence, the other of being. 

The recognition of this fundamental truth, and of 
the fact that it forms the basis of the entire teach- 
ing of the Christ, and of the New Testament — in- 
deed of all truly esoteric teaching — is necessary to 
the proper understanding of the Christ-life and 
doctrine, and especially of the Way of divine realiza- 
tion which He opened. 

It was in the legitimate order of things that the 
soul should be first awakened to self -consciousness 
on the plane of the sensuous life independent of per- 
sonal choice and volition, through the spontaneous 
activity of the senses and the stimulus of sense im- 
pressions from the external world. The sense-re- 
lations and sense-experience appear to have been 
the appointed means — a sort of kindergarten — for 
the primary development of self -consciousness and 
the powers of choice and volition. 



10 THE DAWNING DAY. 

The physical senses had already been fully de- 
veloped in the animal kingdom, as a needful basis 
for the planting and bringing forth of the higher 
human powers, somewhat as the mineral kingdom 
was a basis for the vegetable world. 

With the development of these voluntary powers, 
however, a new and mighty factor was introduced — 
the determining factor of the human will. Hence 
the further evolution of life (hitherto spontaneous) 
to higher planes of conscious being — must be de- 
termined and effected for the individual by his own 
co-operative choice, volition and effort. 

The Christ has opened and led the way for all 
men, but each must of his own free will enter and 
follow therein, if he would rise to the plane of the 
spiritual consciousness, and share with him the true 
and victorious life of the children of God. Hence 
the Master says, " I am the door: by me if any man 
enter in he shall be saved and go in and out and 
find pasture." In that inner life of conscious union 
with the Father, man indeed receives immediate 
inspiration for wise action, and power for divine 
achievement. 



SENSE OF PERSONAL IDENTITY, . 

The outer world, through sense-contact ana com- 
munication, individualizes man and opens an ever-, 
widening field for the development and activity of 
his various powers; because it is a world of in- 
dividual things, in infinite variety of form and re- 



BROTHERHOOD OF THE SPIRIT. 11 

lations. This external sphere of personal relations 
and activity seems necessary to develop and estab- 
lish the sense of personal identity in relation to 
other personalities. 

When awakened, however, to the reality of his 
divine sonship and identity of nature with the Fa- 
ther, he is lifted out of the circle of dependence 
upon external relations and special conditions, into 
the higher consciousness of indestructible and im- 
personal being. 

The sense of personal identity having been es- 
tablished through a previous experience under ex- 
ternal relations, it is not lost through this conscious 
identification with the Divine and impersonal; it 
is rather glorified by the assurance thus awakened 
of a divine career in a blessed immortality. 

At the same time, it opens in him a universal 
sympathy, in which he takes and holds an imper- 
sonal and impartial attitude toward all things, and 
henceforth sinks personal preferences and con- 
siderations in the service of truth and right for the 
good of all. 

The sensuous relations to the external world of 
personalities and things are therefore neither sus- 
pended nor disturbed by the normal opening of the 
spiritual consciousness and the realization of im- 
personal being— which is sense of personal identity 
with the universal life. It simply changes the atti- 
tude of man toward them in these relations: he is 
no longer the subject of external circumstances and 
conditions, but their master. When he comes into 
conscious oneness with God through the normal 
activity of his spiritual nature and powers, the 



12 THE DAWNING DAY. 

sensuous life and the sense-relations become imme- 
diately adjusted to the supremacy of the spiritual, 
the outward and the inward man become as one, 
and the outward and inward universe meet and 
blend as one in his consciousness. He then sees 
and walks with God in His world, and realizes the 
world as well as himself in God. 

He is made conscious of and identified with both 
worlds at the same time — the world of existence, 
and the world of being — both of which are necessary 
to the integral development and perfection of his 
own existence and being. Conscious union with 
God is necessary for the realization of being, while 
individualized effort in a world of external environ- 
ment and personal relations (or of ex-istences), is 
necessary to a work of service and achievement. 

So long as man dwells in the senses unillumined 
by the spiritual consciousness, he is identified mere- 
ly with the natural world, and governed by its law. 
The law of life in nature has been defined as the 
struggle for existence, and survival of the fittest — 
and that means the survival of the strongest. This, 
though normal and legitimate to the kingdoms be- 
low man, where no responsibility to a moral law is 
felt, when it becomes enthroned in his life as its 
law, becomes selfism. It is the law of the animal 
nature ruling the human. 

But when awakened to the consciousness of his 
spiritual being, divine sonship and identity of nat- 
ure with the Father, man is at once emancipated 
from the law of the animal nature, through his 
complete immersion in the Divine Spirit, and comes 
under the dominion of its law, which is universal 



BROTHERHOOD OF THE SHRIT. 13 

love, sympathy and impartial service. — the law of 
salvation — salvation not only of the fittest, but also 
of the meanest. This spirit goes forth to seek and to 
save that which was lost. Man as a child of God 
must be true to his own being and destiny must be 
true to the law of the Divine nature which is also 
his, or he falls under the law of the animal nature, 
as he must be governed by one or the other. 

When the child of nature and son of man becomes 
conscious that he is the son of Clod, he rises in this 
sense of his divine supremacy and goes forth u not 
to be ministered unto, but to minister," and give of 
his more abundant life for the healing and re- 
demption of the many. 

The supreme injunction of the Master was, "Be 
not anxious about the things of the sensuous life, 
saying, What shall we eat ? or, What shall we 
drink? or, Wherewithal shall we be clothed? . . . For 
your heavenly Father knoweth that ye have need of 
all these things." He recognized the sense-nature 
and its necessities as ordained of God and provided 
for by Him; and therefore all right in their legiti- 
mate sphere and normal use. Nevertheless he held 
them as but a part, and by far the lesser part of the 
soul's need; hence he added, and with emphasis: 
" But seek ye first the kingdom of God and his 
righteousness, and all these things shall be added 
unto you." " God sent not his son into the world to 
condemn the world; but that the world through him 
might be saved." In the divine order then, through 
the new and perfect life of man, the world and its 
relations are not only to be preserved, but brought 



14 THE DAWNING DAY. 

to their perfection under his dominion and the high- 
er use to which he puts them. 



NEED OF THE SECOND BIRTH, 

Since man is a duality and holds a twofold rela. 
tion to the universe (an outward and an inward), 
until the latent powers of the inward nature are 
brought into activity, transforming and co-ordinat- 
ing the outward man to its higher law, he can 
never attain the perfection of his being, nor live a 
normal life. Hence the necessity of the spiritual 
birth, or opening of the spiritual consciousness, and 
of the baptism of the Spirit, thus secured, which 
alone can awaken these powers and bring them to 
their rightful supremacy in the personal life. This 
is the Christ-method of becoming perfect, even as 
the Father in heaven is perfect. 

In the spiritual nature of all men the Master saw, 
awaiting development, those transcendental powers, 
which, brought to fruition in himself, made him 
what he was, the Typal or Model Man. We read 
that he " needed none to testify of man: for he knew 
[by experience as well as insight] what was in man." 
These marvelous powers of the spiritual nature — 
intuition, inspiration, seership, occult mastery, etc., * 
in their normal development and sweep of action, 
as much transcend the powers of intellect in their 
highest activity on the sense plane, as the latter 

* See "spiritual gifts" inl Cor., xii. 



BROTHERHOOD OF THE SPIRIT. 15 

transcend the brute consciousness of the animal 
kingdom. 

Without the normal development and co-ordinated 
action of all the inherent powers of the soul there 
can be no integral and perfect life. 

Since these higher powers of the spiritual nature 
are awaiting unfoldment in all men (through the 
Way of the Christ) the perfect life he lived, and 
enjoined upon his followers, will be realized by 
their development. All weakness of the flesh and 
perverted activities of the sensuous life will be 
promptly overcome, the lost balance restored, and 
integral harmony established by the transforming 
and co-ordinating influence of these higher func- 
tions of the spiritual nature when brought to their 
normal activity in the personal life. 

The opening of the spiritual consciousness, (or 
second birth,) through which this higher develop- 
ment and transformation is effected under the 
quickening influence of the Divine Spirit, is possible 
to all men when their attention, desire and faith 
are sufficiently awakened in this direction. 

This was the open secret of the Christ. 



To sum up, then — man is both a sensuous and a 
spiritual being. His sensuous nature relates and 
identifies him with an external world, while his 
spiritual nature, opening inwardly, relates and iden- 
tifies him with the inmost and transcendent sphere 
of Deific and Absolute Being. 

All his activities relating to the material world in 
and through the senses, constitute the sensuous life. 



16 THE DAWNING DAY. 

The self-conscious ego developed by and centered 
in these activities is the natural man, dwelling in 
and fully conscious only of the life that is limited by 
these sense-relations to a physical world. Though a 
spiritual being he is yet so immersed in the sense- 
consciousness that the stirrings of the inner and 
higher nature are too vague to be practically felt or 
even recognized, save in those moments of reaction 
which come to all, when in a temporary hush of the 
senses, the solemn realities of spiritual being and an 
endless life flash upon the soul. 

Since this sensuous life is the first stage of human 
existence, as self-conscious being, the awakening of 
man on the sense-plane constitutes his first birth. 
In the starting of this existence as an individual, he 
could have no choice nor determining part. 

That which constitutes him a self-centered individ- 
ual, however, differing from all other individuals, 
was derived and implanted directly from the crea- 
tive fount of Deific Being. 

The conditions of embodiment, hereditary trans- 
mission of ancestral influences, modified by the pre- 
natal conditions of the immediate human parentage, 
and the physical and social environment, all con- 
spire to shape the sense-life and the specific relations 
under which the rudimentary education of the soul 
and the discipline of its powers are effected in the 
primary school of the senses. 

Nevertheless the deeper and essential nature of the 
soul bears the ineffaceable impress of its divine 
origin, is the image and likeness of the Father, 
holding potentially the deific attributes, remaining 
uncorrupted and unchanged by the activities and 



BROTHERHOOD OF THE SPIRIT. 17 

perversions of the sensuous or fleshly life. 

This, the spiritual nature of man, constitutes his 
true self, which (by virtue of its origin and heredity 
from God) is held in the unsullied purity of its divine 
nature and relationship. 

The awakening of man to the consciousness of his 
true self and of his divine origin and relations con- 
stitutes the second or spiritual birth, which is birth 
into the consciousness of indestructible being and 
divine supremacy. 

The soul is thus lifted, in the exercise of its pow- 
ers, to the plane of the spiritual life, even in its re- 
lations to material things, because this brings the 
realization of its divine sonship and identity of nat- 
ure with the Father, by which it comes to hold a like 
attitude of supremacy toward the external world. 
This higher consciousness of oneness with the 
Divine and Absolute removes the barriers of sense 
by emancipating the soul from that feeling of limit- 
ation which the strictly sensuous relations impose, 
and gives it its rightful mastery of environment. 

An external world of individualities and a sense 
of personal relations thereto, are necessary for the 
development and perfection of personal conscious- 
ness. The sense-life and the primary discipline of 
the soul under its fixed laws and limitations are, 
therefore, a beneficent provision for the develop- 
ment of the sense of personal responsibility and the 
learning of the lesson of obedience through a recog- 
nition of the necessity of law and order in a world 
of relations. 

But for the higher consciousness of personal su- 
premacy in and over external relations and environ- 



18 THE DAWNING DAY. 

ment, an inner and transcendent realm of Absolute 
Being and a sense of personal relation and identity 
therewith are also a necessity. This, realized in ex- 
perience, opens to the consciousness an exhaustless 
fountain of life from within and centers man in the 
opulence of his own inherent divinity, as the royal 
son and heir of the Infinite Father. 

This is the well-spring of life promised by the 
Christ to all who should enter into the understand- 
ing and spirit of his teaching. " Whosoever drink- 
eth of the water that I shall give him shall never 
thirst: for the water that I shall give him shall be in 
him a well of water, springing up into everlasting 
life." 

The primary discipline of the sense-relations once 
effected, and the lesson of obedience to law fully 
learned_and cherished, the soul is ready to be intro- 
duced, through the opening of the spiritual con- 
sciousness, into the freedom of the higher life in 
which, because it is one with the law of God, it be- 
comes a law unto itself. 

Man, then, is to be twice born; first into the sense- 
consciousness, and second into the spiritual con- 
sciousness, before he can attain and realize the in- 
tegral harmony and perfection of his being, under 
his twofold relationship to the world, the without 
and the within. The within is the sphere of realiza- 
tion — the realization of being and supremacy; the 
without, the sphere of external activity and achieve- 
ment. One the inner realization of being, the other 
the outward activity of doing; and the outward 
achievement of doing will correspond with the in- 
ward realization of being. The sphere of external 



BROTHERHOOD OF THE SPIRIT. 19 

activity and service is the sphere of personalities 
and things; and this achievement and service may 
be either on the external plane of the physical 
senses, or on the interior plane of the psychic or 
sixth sense, which opens communication with the 
soul-world, or soul of things, and yet is external to 
the individual. Power of doing, as well as of know- 
ing, arises from the divine within the soul, and 
with the full opening of the spiritual consciousness 
becomes equal to every demand. 



THE WAKING. 

As man's second birth opens to him a world of re- 
lations and experiences vastly transcending those of 
the physical plane, the question arises in the mind 
of the earnest seeker, How shall those who are now 
under the limitations of the sense-consciousness and 
relations awake and rise to the light, freedom and 
supremacy of the spiritual ? How is the new birth, 
or opening of the spiritual consciousness, to be ef- 
fected while in the body ? 

This is not only a very practical question, but one 
that involves the most stupendous issues of human 
life and destiny. The opening of the spiritual con- 
sciousness not only frees him while yet in the body 
from the irksome limitations of sense, but gives him 
the power to master his environment and overcome 
and banish every evil from his life in the world, 
without suspending his relations to the world. 

The first step is the recognition of his inner spirit- 



20 THE DAWNING DAY. 

ual nature and divine relationship as a present real- 
ity, awaiting this recognition and adoption. "Be- 
loved, now are we the sons of God, and it doth not 
yet appear what we shall be." The second step is 
the unalterable resolution to be henceforth true and 
loyal to that relationship; and then, in the faith 
which the conviction of this stupendous truth and 
the awakened desire for its realization inspires, 
commit all into the Father's hands for the outwork- 
ing of His power and fulfillment of His purpose in 
us. As the spiritual nature relates man wholly to 
God and the laws of purely spiritual being, the en- 
tire thought and desire must be centered on God, to 
know Him in the tenderest and nearest of all rela- 
tions — that of parent and child — giving the whole 
heart in unreserved consecration and trust to His 
sure leading and certain providence. 

This attitude and act on the part of man never 
fails to open the consciousness to the immediate pres- 
ence and quickening touch of the Father's Spirit, 
which kindles into glowing activity the regenerat- 
ing fire, and by its transforming power brings every 
organic condition of soul and body into entire con- 
formity with the Divine purpose in the life. "Ye 
shall seek me and ye shall find me, when ye shall 
search for me with all your heart." From that time 
the education and advancement of the soul is entirely 
in the Father's hands, and the immediate and con- 
stant inspiration of His spirit brings to fruition all 
that is of divine intent and promise. 

It should be remembered that the Father's love is 
seeking the consent and cheerful co-operation of the 
heart of His child, infinitely more than the child is 



BROTHERHOOD OF THE SPIRIT. 21 

seeking that of the Father; and hence man cannot 
thus open his heart and life to the Father without 
coming- under the immediate cleansing and trans- 
forming power of His omnipotent love. 

Faith is born of recognition and desire, and ac- 
cording to the strength of the conviction and inten- 
sity of the desire will be the strength and activity of 
the faith; and according to the measure of the faith 
will be the result, because this is the measure of the 
co-operation with God. "Have faith in God/' said 
the Master, " and nothing shall be impossible unto 
you." "All things are possible to him that be- 
lie veth." "Faith has no tentative effort; it begins 
in the certainty of finishing, and works calmly on as 
though it had omnipotence at its disposal, and eter- 
nity before it." 



UNDER WHICH LAW ? 

To co-operate with God intelligently and fully in 
this higher education on the spiritual plane, special- 
ly when first entering upon it, man must have some 
adequate apprehension of the nature and laws of his 
own being. He should understand that these two 
planes of consciousness and spheres of relationship 
involve two distinct centers of motive and inspira- 
tion, both of which cannot be acted from at the same 
time. ("Ye cannot serve God and mammon.") 
When therefore both are opened to the conscious- 
ness, one only can be the center or seat of authority, 
if there is to be integral harmony and co-ordinated 

activity in the personal life. 



22 THE DAWNING DAY. 

On the sense-plane man is the child of nature, and 
in his conscious identification with the outward, 
world, is subject to its law and spirit; which, in the 
development of its sentient life, is selfism. 

On the spiritual plane he is the child of God, and 
in his conscious identification with the inner and 
transcendent sphere of Divine Love and Wisdom, 
he comes under the law and spirit of the kingdom of 
God, which is love, sympathy, brotherhood and 
service. 

On the sense-plane, in the struggle for existence, 
he seeks to acquire and possess, feels the need of 
much and of being ministered unto, as his very ex- 
istence and enjoyment seem to him to depend upon 
these things — the blind bias of self-love. 

On the spiritual plane, in conscious oneness with 
the Father, all struggle for existence ends in the 
realization of being. The flesh is no longer his mas- 
ter, but his useful servant, for which he liberally 
provides-, while his possessions lie in the exhaustless 
resources of being and the infinite fullness of life. 
The glitter and pomp of outward wealth are but tin- 
sel to him who shares the beatific vision, the incor- 
ruptible treasures of wisdom and knowledge, and 
the fellowship of the Father's love. It is no longer 
attainment or acquisition, but realization. All 
things are his in God; having Him he has all. "All 
that the Father hath are mine." This is the birth- 
right inheritance of every man as the child of God, 
and he comes into that inheritance through the open- 
ing of the higher consciousness, and the spirit of 
loyalty to the Divine. He no longer seeks to be 
ministered unto but to minister. 



BROTHERHOOD OF THE SPIRIT. 23 

God is the giver of life and of all things necessary 
and possible to life, and it is His nature to give freely 
without the possibility of any return from his cre- 
ation save the satisfaction of sustaining and blessing 
the work of His hands, and the recognition, grati- 
tude and loyalty of His children. Hence when men 
become consciously identified with His Spirit and 
life, they too will give without thought of return, 
and find their reward and blessing in the giving. 

" Dwell thou within us, Lord of Charity! 
And we from Thee shall endless givers be." 

With these two standards of motive and action 
before the mind, no one need hesitate in determining 
which law he is under — the law of self-love or of 
Divine-love. 

The Master has so clearly portrayed the practical 
working of the law of the perfect life that none can 
mistake it who study that picture. 

" Ye have heard that it hath been said, Thou shalt 
love thy neighbor, and hate thine enemy. But I 
say unto you, Love your enemies, bless them that 
curse you, do good to them that hate you, and pray 
for them which despitef ully use you and persecute 
you; that ye may be the children of your Father 
which is in heaven: for he maketh his sun to rise on 
the evil and on the good, and sendeth rain on the 
just and on the unjust. For if ye love them which 
love you, what reward have ye ? do not even the 
publicans the same ? And if ye salute your breth- 
ren only, what do ye more than others ? do not even 
the publicans so ? Be ye therefore perfect even as 
your Father in heaven is perfect." 

This is the law of divine sonship and brotherhood, 



24 THE DAWNING DAY. 

and when the sensuous nature and activities of the 
flesh are brought into permanent subjection thereto, 
it brings the true, the perfect life of the children of 
God. These words of the Master are so positive and 
explicit there is no misunderstanding them. The 
most obtuse mind can know whether he loves and 
forgives his enemy in the strong desire to return 
him good for evil, and acts accordingly. Here is 
the simple and certain test by which each soul may 
determine whether he is at-one with God by being 
at-one with and ruled by this law of the divine life, 
or whether he is still in the Adam nature or natural 
man, at-one with the spirit of the world and ruled 
by its law of selflsm. 

There can be no doubt that were the spirit of love 
enthroned both in the individual life and the social 
order, the millennium of prophecy would be here: 
the tabernacle of God would be with men, the king- 
dom of God would have come on earth. It can come 
in no other way, and yet how simple is the way ! The 
whole matter rests in the attitude and choice of man 
himself. This is the eternal and changeless life of 
the Father. The Christ is one with the Father in this 
life, all who are one with the Christ, whether in or 
out of the body, are living this life; and all who 
would be perfect must be one with, and so loyal to 
and ruled by this law of the perfect life, the law of 
the spiritual nature on which is based the life of 
divine sonship and brotherhood. 

It is certain that the natural man, who is under 
the law of selflsm, cannot live this life; and it is 
equally true that the spiritual man — or the man 
living under the law of the spiritual nature — can live 



BROTHERHOOD OF THE SPIRIT. 25 

no other. The spiritual nature is God's nature in 
man as His child; hence its normal development and 
activity brings conscious unity with the Father. 
As every man has both the sensuous and spiritual 
natures, it is for him to say which shall rule in his 
life. 

These two seemingly warring natures can be har- 
monized in the conscious life only by the subordi- 
nation of one to the other: which shall it be ? To 
ask the question is to answer it. 

The spiritual nature and consciousness, being 
rooted and centered in Absolute Being — God — can 
never be overruled by the sense-life, though it may 
be shut out from conscious realization by complete 
immersion in the life of sense and self. 

On the other hand, the sensuous nature, being, in 
the order of things and the constitution of man, 
subordinate to the spiritual nature, is to be over- 
ruled and brought into subjection to the spiritual, 
and will not subserve its full purpose until this is 
done. Hence, man can never be in harmony with 
himself, nor with God in His world, and thus can 
never actualize the integral and perfect life, until 
the sensuous is subordinated to and overruled by 
the spiritual in his own experience. 

Every man is now a spiritual being and child of 
God, though embodied in flesh, and is as free to 
serve the Most High and walk in conscious oneness 
and fellowship with the Father, as he is to serve 
"the world, the flesh and the devil." He can serve 
neither without becoming identified with it. 
Through identification with the sense-world he 
comes into subjection to its law and spirit. Through 



26 THE DAWNING DAY. 

identification with the kingdom of God, he is as 
surely lifted into the freedom and supremacy of the 
spiritual life, where he can no more be brought into 
bondage to the world or any of its conditions, by con- 
tact with them, but even while dealing with them 
holds the mastery. He is in the world, yet not of 
the world. 

Such was the life of the Christ our great Exemplar, 
and what was actualized in his experience as the 
typical Son of God and Brother of man, is to be sub- 
stantially realized by all men as "heirs of God and 
joint heirs with Christ/' through loyalty to the law 
of the spiritual life. In proportion, then, as we 
recognize this stupendous truth and enter into its 
realization, we become in actual experience sons 
and daughters of God, and conscious partakers with 
Christ of the Divine nature and power. 



THE CHRIST MODEL. 

The life actually lived by the Master as a model 
for all, was a life of moral and physical perfection, a 
life of spiritual illumination, freedom and mastery 
which holds the body as completely above the power 
of contagion and disease as it does the soul above the 
power of temptation and sin. 

There is no miracle in this — it is but the higher 
evolution of life in organism, by another step in the 
same process which has lifted and built up the whole 
organic world, from the first rude structures of plant 
and animal to the marvelous complexity and per- 



BROTHERHOOD OF THE SPIRIT. 27 

fection of the human brain and body. Each ad- 
vancing structure is made such by the higher grade 
and quality of the life it embodies. If then man 
may be lifted to a higher level of life and conscious 
realization of being, his body will thereby be trans- 
formed to correspond with and give organic ex- 
pression to the higher grade and quality of the life 
it is thus made to embody. 

What is it that differences the organisms of men 
from those of animals, and these again from plants, 
and even the various grades of men, animals and 
plants from one another? There is but one answer: 
It is the character, quality and distinguishing attri- 
butes of the embodied life which determine the 
character, quality and grade of the organism which 
thus embodies and expresses that life. 

The only conceivable use an organism can serve 
is as an instrument for expressing the specific char- 
acter and attributes of its informing life. 

Careful observation and study of the correlation 
of soul and body have disclosed the fact that the 
body is but the physical and organic expression of 
the soul, and that the dominant moods and states or 
conditions of the soul-life are inevitably reflected 
and expressed in corresponding bodily conditions. 
This is indeed the universal law of organism and 
should be more widely understood; since it holds, 
in its bearings on human weal, an arcanum of mo- 
mentous import. 

Within a living body the vital chemistry has 
power to transmute any one substance (legitimate to 
nutrition) into another, and the same material into 
any variety of substance required to correspond with 



28 THE DAWNING DAY. 

and give expression to the grade and quality of the 
life with which it thus becomes identified. Take 
for example the ox and the hors^ feeding at the 
same manger — in one case the hay or grain is con- 
verted into ox-flesh and in the other into horse-flesh 
through obedience to this law. This law rules 
throughout the whole organic world — vegetable, 
animal and human — and to its working there is no 
exception. The ruling attributes of the embodied 
soul determine in every case the character of the 
organism, and direct the chemistry of life to its 
specific working and results. 

In a self-conscious and self-directing being like 
man, the dominant ideals and impressions of the 
soul-life become the determining power. They 
furnish the pattern, so to speak, into which the au- 
tomatic life-force weaves the structure, first under 
the pre-natal conditions of motherhood, and after- 
ward in the growth and repair of the independent 
organism. 

Since, then, the cherished ideals and ruling im- 
pressions of the personal life, which determine the 
quality and condition of organism, are matters of 
education and environment, and subject to change 
through personal desire and will, it is obvious 
that all men really have this matter in their own 
hands. Each individual is largely responsible for 
the organic conditions of his own body, and through 
the understanding of this law has it in his power 
to bring them to perfection. 

The power of mental co-operation with the work- 
ing of this law, in directing it to specific ends, is 
demonstrated in the marvelous results of " mind- 



BROTHERHOOD OF THE SPIRIT. 29 

cure," " faith-care/' etc., and its application in 
this direction has only just begun. 

The present organic conditions of human life 
correspond with the level to which that life has 
risen in the race- consciousness, modified by the 
ruling ideals and impressions of nationalities, 
tribes and individuals. 

So long as man dwells chiefly in the senses and 
in the feeling of limitation which the strictly sen- 
suous relations impose, the body and its organic 
conditions are held to this supposed limitation, and 
subject therefore to disease and death, as the soul 
is to temptation and sin. On awakening to the 
higher consciousness, however, and rising to dwell 
on the plane of the spiritual life, the soul is eman- 
cipated from the imperfect ideals and supposed 
limitations of the sense-consciousness, and the body 
itself and all its organic conditions become trans- 
formed, identified with and held in the invincible 
grasp and security of the now integral and perfect 
life. In this complete embodiment of the spiritual 
life, the God-ideal for man is realized, and the hu- 
man organism becomes a divine incarnation ("the 
Word made flesh"), in which it is above the action 
of poison or decay.* "They shall take up serpents 
and if the y drink any deadly thing it shall not 
hurt them; they shall lay hands on the sick and 
they shall recover. " " Behold, I give you power to 
tread on serpents and scorpions; and over all the 
power of the enemy, and nothing shall by any 
means hurt you. " 



30 THE DAWNING DAY. 



THE CHRIST BASIS. 

While all the great religious leaders of the world 
have taught of God to the extent to which the Divinu 
Nature has been revealed to them, Jesus taught 
and emphasized as no other has ever done His act- 
ual, immediate Fatherhood and perfect Providence. 

This one supreme fact was the center and life of 
all his teaching and promises to men; and it is this 
which distinguishes his doctrine of God, and the 
results it involves, from all other teaching in the 
great religions of the world, and lifts his gospel 
vastly above them all in practical value. The pos- 
sibility of the perfect life of spiritual supremacy and 
divine realization here and now, which he enjoined 
and promised through the Way he opened and trod 
himself, has its only basis in the truth of this doc- 
trine. 

The dual nature and heredity of man furnish 
the key to the import of his remarkable and start- 
ling utterance: " Call no man your father upon the 
earth; for one is your Father, which is in heaven." 

The physical organism in which man as a spirit- 
ual being is embodied, and the sensuous nature with 
which he is clothed (the natural man), are, we 
know, the product of ancestral conditions trans- 
mitted through a psycho-physical heredity, modi- 
fied by the pre-natal conditions of the immediate 
human parentage. 

But within and behind all phenomena, at the 
center of all life and of every process of life, is 



BROTHERHOOD OF THE SPIRIT. 31 

the undifferentiated Spirit of omnipresent Deity, 
giving Himself to His world. It is in and through 
this ultimate and final process of creation that He 
differentiates Himself in an embodiment of His 
essential nature— an embryo Divinity, the child of 
His love and providence. 

The inmost life and central spring of man's being 
is, therefore, pure spirit derived directly from the 
Infinite Father without the touch or taint of human 
heredity — the immediate offspring of God. Hence 
all the human powers are rooted in the spiritual 
life and are capable of taking on a divine as well 
as a sensuous activity, since this inmost and spirit- 
ual nature relates and unites man and all his 
functions, on their inner side, with God in whom 
we " live, and move and have our being." 

Having become individualized through physical 
embodiment as a spiritual being and awake a ed to 
self-consciousness and personal identity, through 
the activity of his various powers on the sense- 
plane, he is then prepared to be awakened to the 
higher consciousness of his spiritual nature and 
divine sonship, and the exercise of the same powers 
on the spiritual plane, by which they take on an in- 
tuitive and inspirational action. 

When, therefore, the spiritual nature is thus 
brought into organic supremacy through the exer- 
cise of all the functions under its law and domin- 
ion, the sensuous nature becomes fully subordinated 
and adjusted to the law of the Spirit — in the recog- 
nition of God as the all in all — by which men 
put on Christ, and rise to the purity, dignity and 
power of the Christ-life. 



32 THE DAWNING DAY. 

This spiritual emancipation and transformation 
of the personal life constitutes the true regenera- 
tion of the gospel-teaching, and is as open and easy 
to the unlearned and humble as to the educated 
and refined. 

It is not intellectual development and esthetic 
refinement that lift men into the kingdom of God, 
but the opening of the spiritual consciousness and 
the activity of the spiritual nature, which makes 
them one with God in the realization of their divine 
sonship and identity of nature with the Father. 

It matters not to what height of development 
the intellectual and moral powers may be carried 
within the sphere of the sense-life, under strictly 
sense-relations to the system of things we call 
Nature — there can be no practical knowledge of 
God, nor conscious communion with the Divine and 
Absolute, until the spiritual life is opened by the 
awakening of the spiritual consciousness. 

Men need to know God; this alone will meet and 
fill the unsatisfied longings of the human heart. 

They must learn to know Him in the only way 
He can be known, and as we know one another— 
that is by conscious touch and sympathy— not by 
intellectual analysis, but through love, faith and 
intuition. 

The senses open only to the outside of things, and 
there is no door of access in the sense-conscious- 
ness to the things of the inner and higher life. 
"The natural man receiveth not the things of the 
Spirit of God; for they are foolishness unto him; 
neither can he know them, because they are spirit- 
ually discerned. " 



BROTHERHOOD OF THE SPIRIT. 33 

The soul must be awakened to the conscious- 
ness of its own spiritual being and divine relation- 
ship, before it can have any true discernment and 
practical knowledge of spiritual things. 

The great mass of humanity are still immersed 
in the sensuous life, and under bondage to the limit- 
ations of sense- relations; yet within them all is en- 
shrined the embryo divinity, awaiting only recogni- 
tion and conscious realization, to manifest its trans- 
forming and transfiguring power in the life of 
every one. 



THE WITNESS OF THE SPIRIT. 

Said the great Apostle: " The Spirit itself beareth 
witness with our spirit, that we are children of God; 
and if children, then heirs — heirs of God and joint 
heirs with Christ." 

This is the witness of God, the Divine Spirit bear- 
ing witness with the human spirit. The human 
spirit has a witness of its own — speaking from the 
depths of its own nature, it testifies to the truth of 
its own being; and that word of testimony is one 
with the Divine Word and Testimony. 

And what is that word of testimony, in which 
the human and the divine bear the same witness ? 

" The Spirit beareth witness with our spirit, that 
we are children of God. " 

And what does this involve ? 

" If children, then heirs— heirs of God and joint 
heirs with Christ. " To be an heir of God is to in- 



34 THE DAWNING DAY. 

herit the Divine nature and perfections. To be a 
joint heir with Christ is to inherit the full realiza- 
tion of the Christ-life and experience, and all that 
is possible of realization by Him. To inherit God 
is to inherit all that God is and all that He has. 
The divine promise is: " He that overcometh shall 
inherit all things; and I will be his God and he 
shall be my son." 

" Behold what manner of love the Father hath 
bestowed upon us, that we should be called the 
sons of God. Beloved, now are we the sons of 
God, and it doth not yet appear what we shall be; 
but we know that when he shall appear (in our 
consciousness) we shall be like him, for we shall 
see him as he is. And every man that hath this 
hope in him, purifieth himself even as he is pure." 

" The Spirit beareth witness with our spirit." 
The only way and avenue through which God 
speaks directly to the consciousness of men and 
reveals Himself as God, is in and through their 
own spiritual nature* which opens inwardly to 
Him. Being the direct offspring of God, it is one in 
nature with the Father, and, receiving direct in- 
spiration from Him, speaks only His word. 

The voice from within is of God and speaketh 
only of the things of God: it is a divine oracle of 
truth and righteousness. The voice from without 
is the testimony of sense, finding its interpretation 
in the varying moods of the sense-life, in response 
to the ever-changing phenomena of the outward 
world. Let the soul be careful, therefore, that it 
does not interpret, or misinterpret, the inner voice 
by the standards of sense. Let it learn to dis- 



BROTHERHOOD OF THE SPIRIT. 35 

criminate between the suggestions of the sense- 
nature and the inspirations of the spiritual, and 
giving full heed and confidence to the latter, it 
will find a teacher that, through immediate in- 
tuition, will open unto it all truth and good: for it is 
one with the Divine, the Divine witnessing with it. 
The witnessing Spirit to which Paul referred is 
that which throughout the New Testament is 
called "the Holy Spirit/' and by Jesus, "the Com- 
forter/' "even the Spirit of truth which proceedeth 
from the Father;" and which " shall teach you 
all things; and bring all things to your remem- 
brance whatsoever I have said unto you." "He shall 
guide you into all truth; and will show you things 
to come. " Here then is a divine oracle and teacher 
in and for every soul, to which every soul should 
at once resort. 



THE CHANGELESS TESTIMONY. 

The Spirit of the All-Father can bear witness 
only to the truth. It speaks but one language — tes- 
tifying to the soul of man that he is a child of God, 
and that the possibilities of a divine realization 
slumber within him. Whoso denieth the Divine 
Sonship of Man, of any man, giveth God the lie and 
is antichrist. 

The human spirit, being the direct offspring of the 
Divine, can itself speak but one language and 
manifest but one life. Its first awakening cry is 
" Abba, Father." Its first conscious activity must 



36 THE DAWNING DAY. 

be about the Father's business. It can have no life 
or work of its own but in and one with the Father's 
life and work. 

Every child is the direct product of hereditary in- 
fluences and the depositary only of parental and an- 
cestral qualities. The human spirit, being derived 
immediately from God, is the product of a direct 
spiritual heredity, and the depositary of the attri- 
butes of its Divine Parent. It is the royal heir of 
the eternal and changeless Divinity. Having no 
hereditary taint or bias of the sense-nature, it re- 
sponds only to truth and divineness. It is one 
with the Father and incorruptible. Sin, disease 
and all perversity of will and derangement of vital- 
ity are possible only to the natural man. The 
spiritual man sinneth not, neither is sick, " because 
hels born of God. " Being one wich the Father he re- 
alizes only the incorruptible and perfect life in Him. 

When, therefore, the sense-life is subordinated to 
and brought under the dominion of the spiritual, it 
is thereby held to the incorruptible and sinless, or 
perfect life. " For the earnest expectation of the 
creation waiteth for the revealing of the sons of God. 
For. ... the creation itself also shall be delivered 
from the bondage of corruption into the free- 
dom of the glory of the children of God." 

This divine child, the son, the daughter of God, is 
embosomed in the life and slumbers in the soul of 
"the natural man," in every human being, high or 
low, civilized or savage, and may be awakened and 
called forth in all; and every one in whom is born 
this higher life and consciousness will live hence- 
forth to call it forth in all. 



BROTHERHOOD OF THE SPIRIT. 37 

Pour thousand years ago a prophet wrote : " There 
is a spirit in man and the inspiration of the Al- 
mighty giveth them understanding. " The partial 
awakening of the spiritual life, or imperfect develop- 
ment of some of its transcendental powers, has 
given the world its great geniuses, seers and 
prophets. It was the full opening of this life, and the 
co-ordination of all the functions of his being with 
the full development and activity of those powers, 
that gave us the Christ. 

The Divine Revelation to the world in and through 
the Christ was twofold. It was first a revelation 
of the nature and character of God, and second, of 
the nature and possibilities of man as the child of 
God. 

As a representative son of God he was a complete 
reproduction of the Father's nature, character, and 
attitude toward men. As a representative and 
model man, the type of a perfected humanity, he was 
both the revelation and demonstration of the real 
nature and divine possibilities of man, as man and 
child of God. 

In the teaching, example and spirit of this repre- 
sentative son, God was ever revealed as the com- 
passionate Father of men, whose perfect providence 
and care embrace every possible need of His chil- 
dren. •' Are not two sparrows sold for a farthing ? 
and one of them shall not fall on the ground with- 
out your Father. But the very hairs of your head 
are all numbered. Fear ye not therefore; ye are of 
more value than many sparrows." His saving pow- 
er extends to the lowest depths to which a wander- 
ing prodigal may fall in sin and degradation. (" If I 



38 THE DAWNING DAY. 

make my bed in hell thou art there.") His quench- 
less love, impartially bestowed on saint and sinner, 
is changeless forever. This is the "Gospel of 
Jesus/' the " good tidings of great joy which shall 
be to all people." " It is the power of God unto sal- 
vation to every one that believeth." 



THE CHRIST OF PROPHECY. 

In the prophetic vision of ancient seers, the ful- 
fillment of inspired promise in the regenerated hu- 
manity was to come through the special ministry 
of the Christ, who, in the fullness of time, was to be 
raised up from among his brethren and become the 
great Deliverer. 

Was Jesus of Nazareth this Christ of prophecy ? 
Given the substantial truth of the gospel story, we 
have in his life and teaching the perfect Model and 
the perfect Way, which, actually followed by all, 
would certainly bring to realization the loftiest 
prophetic ideal and promise. More than Buddha, 
more, vastly more than any and all the seers, sages 
and illuminati of the world, did this Nazarene car- 
penter, the humble but majestic Galilean, fill out the 
pattern shown in inspired vision of him who was to 
come, the " Messiah" of his people, the "Desire of all 
Nations," "the Christ" of God. 

As such we accept him, believing that in him the 
race has its perfect Model, Leader and Teacher 
and therefore need not look for another. We ac- 
cept him as the Sent of God — through bis Diving 



BROTHERHOOD OF THE SPIRIT. 39 

anointing — to open the door and himself lead the 
way to the universal emancipation and spiritual 
transfiguration of humanity. It is through the 
mighty power of his authoritative word and supreme 
example, accompanied by the quickening influence 
of his ministering spirit, that his followers are to 
evoke that spiritual nature which he so fully recog- 
nized in all men as children and heirs of God, and 
through which this long-prophesied result is to be 
actualized in human experience. 

We believe it was the mission of Jesus as the 
Christ thus to bring to fulfillment the millennial 
prophecies of all time, in the abolition of every form 
of evil on earth by the only way in which it can be 
done — the awakening of the spiritual consciousness 
and bringing forth of the divine nature in men, in the 
realization of the perfect life which this alone 
secures. 

Why then, it will be asked, has not this great 
transformation been practically realized through 
the efforts of his followers in the many centuries of 
Christian history? 

The answer is obvious to every unbiased student 
of that history. The traditional Church has not 
thus received, taught and followed the Christ. Its 
teachers have made his death stand as an official 
means of salvation in another world, but have not 
made his life a practical example to be fully repro- 
duced in this world in the experience of his follow- 
ers. The utter failure of the church, since the very 
birth of ecclesiasticism, to make good the gospel 
promise is due to this fundamental misconception 
which has so strangely perverted and poisoned the 



40 THE DAWNING DAY. 

whole stream of its thought and doctrine down to 
our own day. It has labored under the false im- 
pression that man is irrevocably doomed to imper- 
fection in his individual and social life on earth, and 
can hope to reach or find perfection only in the 
heaven of another world. Hence its insane em- 
phasis of an other-world salvation, to the almost 
utter ignoring of the Christ-promise of the perfect 
life to be realized here and now. 

The spiritual life and power of the church (or its 
lack of these), have corresponded with its ideal and 
its faith. Men do not rise above their own ideals. 
They will put forth no practical effort to attain that 
which in their hearts they believe to be beyond their 
reach. A man's ideal of possible attainment is the 
measure of his faith; and his faith is the measure 
of his actual effort. " According to thy faith be it 
done unto thee " is the divine law. God works in and 
through those who work for themselves in Him, or 
for Him in themselves. 

Let the Christ-ideal of the kingdom of God on 
earth, the Christ-faith in the possibility of its im- 
mediate realization, and the Christ-spirit of conse- 
cration to the work of its actualization, in both in- 
dividual and universal experience, take possession of 
the Christian Church to-day, with the instrumentali- 
ties at its disposal, and the regeneration of the 
world would be effected in a single century. It is 
this ideal, faith and spirit which the new School of 
the Christ seeks to lift up, inspire and establish. 

Let all who would follow the great Captain of ou* 
salvation renounce this early mistake and f iinda* 
mental error of Christendom, withdraw the emphasis 



BROTHERHOOD OF THE SPIRIT. 41 

from an other-world salvation and place it — where 
the Master did — on perfection in the present life. 
Conscious unity with God now is unity with Him for 
both time and eternity, and is all the security need- 
ed for the present or any future contingency. " Be 
not therefore anxious for the morrow: for the mor- 
row shall be anxious for itself. Sufficient unto the 
day is the evil thereof, " was the emphatic charge of 
the Master. " Now is the accepted time, behold 
now is the day of salvation. " 

So long as the devils and hells of another world 
a re preached as the great evil to escape, there will 
be devils and hells in plenty, to gather in and hold 
in torment the frightened souls of men. Preach a 
compassionate Father in Heaven, whose kingdom 
of love and blessedness is waiting to be enthroned 
in the hearts and lives of His children here and now, 
and the hearts and lives of men and women will be 
thereby opened to the consciousness of His Holy 
Presence, and the transforming power of His gra- 
cious ministrv. 
*/ 

This coming realization was unveiled to the 
apocalyptic vision of the Seer at Patmos, the be- 
loved Disciple, while in the Spirit on the Lord's day. 
" And I John saw the holy city, new Jerusalem, 
coming down from God out of heaven, prepared as a 
bride adorned for her husband. And I heard a 
great voice out of heaven saying, Behold, the taber- 
nacle of God is with men, and he will dwell with 
them, and they shall be his people, and God himself 
shall be with them, and be their God. And God 
shall wipe away all tears from their eyes; and there 
shall be no more death, neither sorrow, nor crying, 



42 THE DAWNING DAY. 

neither shall there be any more pain: for the for 
mer things have passed away. And he that sat upon 

the throne said, Behold, I make all things new. 

I will give unto him that is athirst of the fountain 
of the water of life freely. He that overcometh 
shall inherit all things; and I will be his God, and 
he shall be my son. " 

For nearly two thousand years this immediate 
possibility and privilege has been open to men, 
awaiting only their recogn ition and active co-opera- 
tion with a divine ministry. Through this recog- 
nition and active co-operation its realization will 
come to-day as promptly as at any future time: and 
it will never come without it. It was the u full- 
ness of time " when the Christ appeared, or he would 
not have been commissioned by the Father lo deliv- 
er the message which he did. "And Jesus re- 
tu rned in the power of the Spirit into Galilee 
prea ching the gospel of the kingdom of God, and 
saying, The time is fulfilled, and the kingdom of 
God is at hand; repent ye and believe the gospel." 

That divine proclamation and appeal stands to- 
day, as when first uttered, awaiting recognition and 
response from all who hear it. Why should there 
be delay? There is reason enough for those who have 
never heard it; but what reason is there for those 
who have, save their own indifference and unbelief? 
Why then postpone the millennial blessedness to 
some future age, or this divine realization to anoth- 
er world, when the provision is for here and now? 
It is time for the children of promise to arise and 
consign the hoary pessimism of tradition to the 
tomb of the dead past. The day of spiritual eman- 



BROTHERHOOD OF THE SPIRIT. 43 

cipation and universal enlightenment is at hand. 
Awake, ye children of the dawn! throw off the 
paralyzing incubus of medieval scholasticism and join 
the growing army of the divine Galilean in usher- 
ingin the full splendors of that glad day, prefigured 
in his glowing optimism. 

The Christ came not to found a church of jarring 
sects and creeds, which tend only to division and 
strife, but to bring to fruition the divine possibilities 
of men as children of God and brethren one of an- 
other. 

But even a divine ministry can do nothing for 
men without their active co-operation, as well as 
their willing consent. The Christ, therefore, can 
carry forward and complete his work for men, only 
as they heartily Avelcome and respond to his gracious 
ministry. Wherever this message of the gospel 
goes, the Christ is knocking at the door of the heart 
for entrance. His appealing and tender word to all 
is; " Behold I stand at the door and knock; if any 
man hear my voice and open the door, I will come in to 
him, and will sup with him and he with me. To him 
that overcometh I will grant to sit with me in my 
throne, even as 1 also overcame and am set down 
with the Father in his throne. " 

This appeal and promise is to all men and for all 
time, while any remain out of the kingdom. The 
Apostles and their immediate converts heartily wel- 
comed and responded to it,and their marvelous ex- 
perience of inspiration and power was the immedi- 
ate result. It will be the same with all who give it 
like welcome and response. 



44 THE DAWNING DAY. 



THE NEW EDUCATION. 

On the eve of his departure the Master said to his 
Disciples: " I have yet many things to say imto you, 
but ye cannot bear [understand] them now; How- 
beit when he the Spirit of truth is come, he will 

guide you into all truth: and will show you 

things to come. " " The Comforter which is the 
Holy Spirit whom the Father will send in my name/' 
" even the Spirit of truth which proceedeth from 
the Father," " he shall teach you all things, and 
bring all things to your remembrance whatsoever I 
have said unto you." 

We have here presented to us in Christ's own 
words the inward and spiritual way of reaching the 
higher understanding and deeper insight, the true 
spiritual education. When he first appeared as a 
public teacher among his own people and where he 
had been reared, they, knowing how limited had 
been his previous advantages, were astounded at 
his transcendent insight and wisdom. ( " And 
when he was come into his own country, he taught 
them in their synagogue, insomuch that they were 
astonished, and said: Whence hath this man this 
wisdom, and these mighty works? Is not this the 
carpenter's son? is not his mother called Mary? And 

his brethren and his sisters, are they not all 

with us? Whence then hath this man all these 
things?" And at Jerusalem, " Jesus went up into 
the temple, and taught. And the Jews marveled, 



BROTHERHOOD OF THE SPIRIT. 45 

saying, How knoweth this man letters having never 
learned? Jesus answered them, and said, My doc- 
trine is not mine, but his that sent me. If any man 
willeth to do his will, he shall know of the doctrine 
whether it be of God, or whether I speak of myself. " 
" I can do nothing of myself, as I hear I judge, and 
my judgment is just, because I seek not mine own 
will, but the will of the Father which sent me. ") 



THE OPEN SECRET. 

" As I hear I judge," etc. He listened to the 
voice within, and judged and acted only from its 
teaching, which gave him the wisdom and power of 
the Spirit. His was the inward way of intuition 
from a divine illumination, which reveals all things, 
guides into all truth, unveils the future, and brings 
to remembrance all things whatsoever, that are 
needful and legitimate to the individual state, time 
and circumstances. 

We see all this exemplified in his experience, as 
the result of his entire dependence upon and conse- 
cration to the Way. We have also his most em- 
phatic and unqualified assurance that for all who 
faithfully follow him in the Way, it will do substan- 
tially the same as it did in Apostolic experience. 

The specific condition on which this divine illu- 
mination and teaching is secured, the Master has 
explicitly stated in his answer to the wondering 
Jews: " If any man willeth to do his will, he shall 
know of the teaching/' etc. Will is the concentra- 



46 THE DAWNING DAY. 

tion and expression of desire. When it is the 
supreme desire of the soul to know the Father and 
dwell and walk in unity with Him in all things, it 
will then surely rise above the motives, ambitions 
and enticements of the sensuous life, and give 
itself in unreserved consecration to the Father and 
His work. When it does this, it as certainly opens 
itself to the conscious touch, welcome and inspira- 
tion of the Father's Spirit, will hear His unerring 
voice in the inward life, and in due time receive the 
full baptism of divine illumination and power. 
"Ye shall receive power after that the Holy 
Spirit is come upon you; and ye shall be my wit- 
nesses." The true followers of the Christ in the 
Way were to come under the dominion of that 
which is wholly spiritual, (the Holy Spirit) and wit- 
ness to the Christ-life and power, by its reproduc- 
tion in themselves. In that condition of life they 
listen only to the voice from within, as did the 
Christ, and judge and act only as they hear. Then 
their judgment is just and their work perfect; be- 
cause they no longer seek their own will,but the will 
of the Father who sends them. This was the basis 
of the Apostolic experience. 

It was because the Church failed to follow the 
Apostolic example of taking the Master at his word 
and claiming the promise, that she lost the Apos- 
tolic life and power. In her early substitution of 
outward authority for an inward oracle and 
guide, she lost the gifts of the Spirit, the priest took 
the place of the prophet, and her spiritual life was 
quenched under the growing dominance of ecclesias- 
tical pomp and ceremony. 



BROTHERHOOD OF THE SPIRIT. 47 

While clinging with tenacity to the fact of past 
inspiration and seership in prophet and apostle, the 
Church has not, either in teaching or in practice, 
made that fact the basis of a continuance and 
further development of these gifts and their wider 
realization in the unfolding life of the race — which 
was the function of a true Church of the Christ. 
The Master accompanied his great final commission 
to his working followers, with the emphatic 
promise: " These signs shall follow them that be- 
lieve." Either the Christ, the Sent of God, promised 
that which cannot be fulfilled, or his professed fol- 
lowers have lacked the faith upon which the fulfill- 
ment of the promise was conditioned. 

The nature of God and the constitution of the 
human soul remain the same in all ages. The ex- 
ercise of these transcendent powers is, as we have 
seen, the normal and legitimate function of the 
spiritual man, and they become manifest in propor- 
tion to the development and activity of the spiritual 
nature. The inspirational capacity and experience 
of men should therefore, through the cultivation of 
these powers, be made to expand not only with the 
unfolding life of the individual, but in the unfolding 
of the race-life as well. And this is the true func- 
tion of a Church of the Spirit in the world, and the 
only reason for a Church at all. 

It is, we repeat, the partial development of the 
spiritual nature that has given us the seers, proph- 
ets and geniuses of the world. It was the full 
opening of this nature and normal development and 
co-ordinated activities of its transcendental powers 
in Jesus, to which his entire being and life were ad- 



48 THE DAWNING DAY. 

justed, that made him the Christ — the God- Anointed 
Exemplar. 

Misled by a false metaphysio, and through igno- 
rance of the true nature of man, and of spiritual 
gifts; regarding them as supernatural and miracu- 
lously given and confined to a special age, the 
Church has come to stand vastly more for creeds, 
tradition aad a blind worship of the past, than as a 
school of the Spirit, open to new and ever-ad- 
vancing revelations of truth. Men need the bread 
of a growing life which onJy a living and perpetual 
inspiration can give. The true life of the soul can- 
not be sustained and unfolded in beauty and power 
on the husks and petrifactions of tradition. 

Because of the spiritual impotency of the Church 
through its loss of inspiration,materialistic thought 
and philosophy have been allowed to increase in 
modern life in the ratio of its intellectual develop- 
ment and scientific enlightenment, the Church being 
utterly powerless to prevent or arrest them. The 
scathing words of the Master to the traditional 
Church of his time, apply with equal force to the 
traditional Church that bears his name to-day. 
" Ye hypocrites! well did Esaias prophesy of you, 
saying, This people draweth nigh unto me with 
their lips; but their hearts are far from me. How- 
beit in vain do they worship me, teaching for 
doctrine the commandments of men." "Thus 
have ye made the commandment of God of none ef- 
fect by your tradition. " 

The Master laid a firm foundation for a pro- 
gressive inspiration and revelation of truth, when 
he charged his followers to turn within for the Com- 



BROTHERHOOD OF THE SPIRIT. 49 

forter which would then abide with them forever, 
and guide them into all truth. 

The gifts of the Spirit, or the development and 
activity of the transcendental powers, were to char- 
acterize the new life of the kingdom of God, The 
failure to recognize this and the consequent neglect 
of this inestimable privilege, as well as bounden 
duty, was perhaps the second great mistake of the 
early Church. 

The great Apostle said to the Corinthians, and 
thus to all churches: "Concerning spiritual gifts, 

brethren, I would not have you ignorant for the 

manifestation of the Spirit is given to every man 
to profit withal. " 

It was only by this enduement of the Spirit that 
men were to receive their true equipment for ef- 
ficient service in the Master's work, to which such 
are called. " Tarry ye in Jerusalem until ye be en- 
dued with power from on high/' was the specific 
injunction of the Master to those whom he had just 
commissioned to preach his gospel to all men. 
Then he says, 4 ' Ye shall be my witnesses." Other- 
wise they would be going forth in their own 
strength, and " running before they were sent." 



THE SPIRITUAL AND PHYSICAL AT ONE IN GOD. 

The development of the spiritual powers, and the 
revelations of spiritual truth thus opened to the soul, 
do not render superfluous intellectual, artistic and 
industrial culture and training, but will make them 



50 THE DAWNING DAY. 

vastly easier and more effective for the inspiration- 
al action which these powers will thus take on. 
There can be no antagonism in the doctrine or 
spirit of the Master to the genuine revelations of 
physical science. 

The soul of Jesus, being consciously at one with 
the Father, was thereby open to the grateful rec- 
ognition and appreciation of all the works of His 
hand, and so to the fullest revelation and unfolding 
of truth in every possible direction. Nothing that 
God had made was mean or vile to the eyes and 
heart of His loyal and royal Son. " All that the Fa- 
ther hath are mine, " was his hearty and full-souled 
expression. All things bearing the impress of the 
Father's touch were sacred to him. In this spirit 
he wrought and taught on earth, and from the 
heavens continues, " in the power of the Spirit/' to 
work for the full development and realization of the 
divinest possibilities of men as the children and 
with himself heirs of God. 

The followers of the Christ cannot, therefore, be 
narrow, bigoted or exclusive, nor shut themselves 
against any form of advancing knowledge or reve- 
lations of truth, whether from the outward or the 
inward world. "For there is nothing covered that 
shall not be revealed neither hid that shall not be 
known." 

A true school of the Christ is therefore a school of 
the spiritual life, to educate and lift men, through 
the unfolding of the spiritual nature and the specific 
development of its higher powers, to the level of the 
Christ-life, in conscious union with God, with each 
other and with <*11 things in Him; a veritable broth- 



BROTHERHOOD OF THE SPIRIT. 51 

erhood of the Spirit, rightfully claiming and appro- 
priating all things that the Father hath, as its own, 
in Him. 



But, the critical and doubtful mind may still 
honestly urge, if the wonderful occurrences of sacred 
history or tradition to which we have referred were 
facts of experience, they were exceptional in char- 
acter, and must have been the product of exception- 
al and abnormal conditions, which cannot, from the 
very nature of man and his environment, be made 
the standard of a common and universal experience. 

He who says this knows practically nothing of 
the spiritual constitution and psychic powers of 
man and the yet undeveloped resources of the hu- 
man spirit. Let not ignorance therefore presume 
to dispute the accordant testimony of the seers of 
all ages. 

The exceptional attainments of one age, be it re- 
membered, have ever become the common possession 
of succeeding ages. 

Through bold, untrammeled research men have 
attained a masterly insight and understanding in 
many departments of the physical world, — as to the 
character and possibilities of vegetable and animal 
organisms, etc.; but they have not thus studied their 
own spiritual nature and psychic (transcendental) 
powers, powers which have here and there flashed 
forth with marvelous results in exceptional experien- 
ces, which show that they are inherent, though gen- 
erally latent in the constitution of man. 

In these exceptional experiences of seers, mystics 



52 THE DAWNING DAY. 

and prophets there have been spontaneous exhibi- 
tions of these higher powers, which for the time 
lift the soul to a range of perception and knowledge 
vastly transcending the utmost limit of sense-con- 
sciousness and wholly independent of sense-contact 
and relations. These experiences, though excep- 
tional, prove man to be something more than a 
sensuous being held to the necessary limitations of 
sense-relations and perception, or to the conscious- 
ness based wholly on sense-experience. 

The mightiest results to human destiny therefore 
await the study and development of these transcen- 
dental powers by the orderly methods of science. 
When this is given, it will be found that the Script- 
ure promise and prophecy were indeed the divinely 
inspired testimony and proclamation of a moment- 
ous truth; which, like all truth involved in the 
great discoveries of the world, awaited only the 
recognition and active co-operation of men, to be- 
come at once actualized in experience. 

Until recently, however, every attempt at such 
study and effort has been so tabooed by the dogma- 
tism of physical scientists, that men of the highest 
standing and best equipment for the work could 
not give their attention to it without incurring 
ostracism and of ten malignant persecution. 

To this fact are largely due the secret orders and 
mystic brotherhoods of the world, as those who 
would pursue this study have been obliged to adopt 
the cover of secrecy for self-protection. This 
secrecy in turn has given opportunity for the per- 
version of the occult knowledge acquired to magic 
arts and diabolism, as well as the development of a 



BROTHERHOOD OF THE SPIRIT. 53 

legitimate occultism and the beatific vision and ex- 
perience of the religious mystic. 

Let us be grateful, therefore, that a new day is 
dawning upon the world, an era of universal liberty 
in the awakening and emancipation of mind, burst- 
ing the shackles of tradition, dogmatism and arbi- 
trary authority, whether in science or religion. 

Several European schools have already been es- 
tablished for scientific investigation and experiment 
in this most important field, and societies for 
psychical research as well as the study of Eastern 
Occultism and Oriental Theosophyare springing up 
all over the civilized world. The results which are 
certain to flow from this wide-spread interest and 
study, now that careful and exact methods of 
science are turned upon it, will as much surpass the 
transformations of physical science and discovery 
as rnind transcends matter, or the soul the body. 

Though we are but just entering this wonder- 
land, there is already growing up a New Psychology, 
which throws a flood of light on the mystic ex- 
periences of all ages, and promises invaluable help 
to the study of the ancient mysteries. 

A vast change in the condition of the world's 
life has come since the days of Christ and his 
Apostles, through the great advance in intellectual 
development and general enlightenment. Hence 
many things which could not have been appre- 
hended by the Disciples had the Master told them, 
could doubtless be understood by many to-day, and 
indeed are being understood as brought to light 
through scientific discovery and inductive philoso- 
phy- 



54 THE DAWNING DAY. 

"The Spirit of truth which proceedeth from the 
Father, " has never ceased its holy ministry to men. 
This revealing Spirit is as truly manifest in the 
discoveries made through the sensuous and ex- 
perimental methods of physical science, as in the 
more direct revelations of intuition and seership 
through the interior and spiritual method. 

The Christ whose name is identified with the 
Spirit of all truth, and who was and ever will be at 
one with both the outer and inner worlds — with 
every department of God's creation, because one 
with the Father in all things — is identified in spirit 
with the revelations of both methods, but not with 
the dogmatic antagonisms of either to the other. 

Our age is rich in its developed resources and 
equipments for the pursuit of physical science and 
material advancement, with no corresponding equip- 
ment of a well defined spiritual science for the un- 
veiling of the occult world by the interior method, 
and the still deeper opening of the spiritual life of 
men and of the more enduring treasures of the 
spiritual kingdom. • 

While all this was doubtless clear to the illumi- 
nated soul of the Master, neither the minds of the 
Disciples nor the condition of their time were ready 
for the proper development and application of such 
a science, and he could only start them in the in- 
tuitive and inspirational method, which, as we have 
seen, was practically lost to the world by the sub- 
sequent growth and usurpations of ecclesiasticism. 

The world is now fast ripening for such a science, 
and the sure foundation is already laid in the par- 
tially understood facts of psychometry, specifically 



BROTHERHOOD OF THE SPIRIT. 55 

observed and studied by a few in our western world 
during the present century, but long known to the 
Eastern mystics. 

This new science will be greatly and rapidly ad- 
vanced by the researches in the field of psychic 
phenomena, now being actively prosecuted by Eu- 
ropean scientists and a few experimenters in our 
own country. 

What is most needed at the present time is a more 
specific and practical knowledge of the spiritual 
nature and constitution of man and its transcend- 
ental powers, and there can be no true school of 
the Christ in our day, that does not make the attain- 
ment and promulgation of this knowledge a leading 
feature of its work. 

For the actual attainment of this knowledge and 
the perfection of a true spiritual science with its 
unfailing method for opening up the interior powers 
and advancing the spiritual life of the race we have: 

First, as the perfect type and standard, the tran- 
scendent life and teaching of the Master. 

Second, the illustrative experiences and teachings 
of the seers, mystics and prophets, the illuminati 
of all ages, to be judged and interpreted in the light 
of that standard. 

And finally, we have immense help in the results 
which the present scientific psychical experimenta- 
tion is developing, and which may be carried to an 
indefinite extent under our own hands; and also the 
valuable hints and suggestions supplied by the New 
Psychology, which is rapidly gathering up and 
systematizing the facts and deductions involved. 

With this wealth of resource at our command, 



56 THE DAWNING BAY. 

and with unbiased minds, overlooking no facts of 
observation and experience, we may re-study man 
in the light of the life and teaching of the one per- 
fect Type and Model, and thus bring to completion 
the true Anthropology or science of man and his re- 
lations. 

This study will give us the only key to the correct 
understanding and interpretation of history, es- 
pecially of the religious side, and of the exceptional 
attainments and experiences of the great seers, 
prophets and wonder-workers of the world. 

This is one important branch of the work for 
which the school of the Christ is established. 

The first pressing need, however, is its esoteric 
work of the immediate preparation and equipment 
of consecrated workers from those who are ready 
for the spiritual baptism, as an Apostolic brother- 
hood for active servic e in carrying forward, on the 
original basis of direct inspiration, the real work of 
the Master. That work is the immediate spiritual 
emancipation and transfiguration of humanity, 
through the regeneration of the individual and 
social life, to be effected by the opening of the spirit- 
ual consciousness, and bringing to activity in daily 
life the transcendental powers of the spiritual nat- 
ure. 



THE NEW PSYCHOLOGY. 

The New Psychology to which reference has 
been made, though in its formative stages, has al- 



BROTHERHOOD OF THE SPIRIT. 57 

ready sufficient established data to furnish a new 
stand -point for the study of man, and to clearly in- 
dicate the direction which its further development 
is to take. 

A brief glance at some of the specific doors it 
opens for the practical study of the transcendental 
nature and powers of the soul, will serve to indicate 
the substantial basis which the higher education 
and development, proposed and urged in the pre- 
ceding pages, has in the constitution of man and 
the nature of things. 

In all ages there has been, as previously inti- 
mated, spontaneous activity of psychic and spiritual 
powers, exhibiting a range of perception and knowl- 
edge vastly transcending the limits of sense-con- 
sciousness and experience, and wholly independent 
of sense-relations or contact. 

But as these have generally occurred under ex- 
ceptional conditions and abnormal states, (as of 
somnambulism, trance, ecstasy, supposedly super- 
natural inspiration, etc.) they have been regarded 
as essentially abnormal and exceptional in char- 
acter, and therefore no standard for a normal and 
general experience. 

It is the glory of our age, however, that advanced 
and scientific minds have at length turned, their at- 
tention to 1 a careful experimental study of these 
transcendental experiences, to find, if possible, their 
true function and relations in the life of man. 

This study has already led to the practical recog- 
nition of these supersensuous powers as normal to 
the soul but related to a transcendental world, or 
rather to the transcendental side — the interior, both 



58 THE DAWNING DAY. 

occult and spiritual planes — of the one world. 

The barrier which has thus far separated and 
shut out these interior and higher activities and ex- 
periences from the self -consciousness of the sense- 
life in the majority of men, is called the psycho- 
physical threshold of sensibility. This threshold, or 
barrier, is simply the dominant sense of organic 
limitation, which the strictly sense-relations im- 
pose. 

Nevertheless experiment has proved that the soul 
maintains an intro-conscious activity under its 
transcendental relations, entirely independent of the 
corresponding activities of the self-conscious per- 
sonal ego of the sense-life. 

These supersensuous activities of what is called 
the transcendental ego, at times break through this 
threshold in flashes of intuition, the light of genius, 
bursts of inspired eloquence, prophetic dream and 
vision, etc., but their existence and true character 
have been most perfectly revealed and demon- 
strated under the exceptional conditions of som- 
nambulism and trance, in which the senses and 
waking consciousness are wholly closed. Deep 
sleep and profound insensibility are necessary for 
lucid and complete somnambulism, in which the 
transcendental ego is manifest, with a consciousness 
and experience entirely independent of the personal 
ego of the sense-consciousness, and a range of percep- 
tion and knowledge vastly transcending that of the 
ordinary waking experience. 

The somnambulic condition may also be arti- 
ficially induced in the deeper sleep of trance, and 
thus all the transcendental phenomena evoked at 



BROTHERHOOD OF THE SPIRIT. 59 

will, in which the practical study of the super- 
sensuous ego and its sphere of action may be pur- 
sued with more precision and to an indefinite ex- 
tent. 

In the somnambulic condition, the mind, being 
shut off from all communication with the outer 
world of men and things through the senses, comes 
into a corresponding communication with them 
from the inner side en the psychic plane of the sixth 
sense. It then perceives ixll things to which its at- 
tention is directed in another and inner light, the 
light of their own aura kindled in the ethereal 
medium by the vibrations of their psychic activities, 
and accurately representing their individual states 
and character. 

These vibrations cannot falsify, as they actually 
manifest the existing condition and, when seen by 
the somnambulist, reveal the whole truth of the 
matter in hand. 

It is this inner perception and personal conscious- 
ness of specific relations and voluntary activity 
thus realized, when all connection with the outer 
consciousness and relations are cut off, which con- 
stitutes the transcendental ego of somnambulism. 

When the somnambulic condition is not fully 
developed, there may not be the open vision, and 
yet be sufficient consciousness of psychic contact, 
to feel or sense the character, condition, etc. , of men 
and things, thus revealed, without direct percep- 
tion. 

This is indeed more or less clearly felt at the first 
contact with people and things by many in the or- 
dinary waking state who have never been en- 



60 THE DAWNING DAY. 

tranced, and may not have manifested somnam- 
bulism in natural sleep. It is this inner, psychic 
and sixth sense which constitutes the basis of the 
psychometric power, and which, as just suggested, 
is spontaneously active to a degree in many, and 
may be developed in all. 

In the fully developed somnambulic condition, 
whether spontaneous or induced, the action of the 
mind in this inner sphere of relations is as free, 
self -directing, positive and reliable as in the wak- 
ing state and outer sphere of sense-relations: indeed 
it is vastly more so, and the contrast is so great in 
this respect as hardly to be comparable; yet it is 
the action of the same mind, only on another plane 
and in a different sphere of relations. 

The reality of this interior sphere of the mind's 
action is incontrovertibly established by the well 
authenticated facts of clairvoyance in trance and 
somnambulism. Let anv one unfamiliar with these 
facts read the recent profound and interesting work 
of Baron Du Prel, on the " Philosophy of Mysticism/' 
in which the history of somnambulism, trance, 
clairvoyance, etc., is carefully considered and lucidly 
analyzed, and he will be surprised at the convincing 
nature of the evidence. 

The deep sleep of somnambulism and trance does 
not create this inner sphere of the mind's action and 
relationship, any more than the night creates the 
stars; it simply liberates the mind from the en- 
tanglements of sense, and it then becomes, or re- 
mains,conscious only of the transcendental activities. 
It has really been conscious of them from the first, 
on the psychic plane, but its absorption in the things 



BROTHERHOOD OF THE SPIRIT. 61 

of sense shuts out the experience of the psychic 
consciousness from the self-conscious ego of the 
waking life, and prevents also its carrying over from 
its freer action in sleep the memory of that experi- 
ence to the waking life. It is then simply the com- 
plete absorption of the attention and desires in the 
sense-experiences of the waking life, that necessi- 
tates at all the shutting out of the sense-world by 
sleep, or trance, for the self-conscious recognition of 
the higher planes of activity and relate >nship. 

It is the work of the new education to overcome 
this psycho-physical barrier of sense,and bring these 
planes of consciousness into co-ordinated action, 
so that, without the abnormal condition of trance or 
somnambulism, the mind may act from either at 
will and perceive the inner as well as the outer of 
men and things, at the same time. 

We have only to learn to disentangle the mind 
from the dominance of sense-impressions and hold 
them in abeyance, to see all things in their true light. 

The specific means of doing this is the opening of 
the spiritual consciousness, as already suggested in 
the preceding pages. This requires no trance nor 
abnormal condition, but simple recognition of and 
faith in God, and the giving of the whole heart to 
know Him as Father, and to dwell and walk in 
conscious communion and unity with Him in all 
things. 

The soul is thus at once opened to the immediate 
inspiration and activity of His Spirit, and the normal 
sense of divine sonship and identity of nature with 
the Father, thereby awakened and established, be- 
comes the ruling consciousness of the personal life. 



62 THE DAWNING DAY. 

This removes forever the barriers and limitations 
of sense, and the mind, m full consciousness of 
spiritual supremacj r , exercises its powers in perfect 
freedom upon either the sensuous or the psychic 
plane at will. 

The Eastern mystic seeks to break down this 
barrier of sense by the severe and persistent prac- 
tice of asceticism and yoga. He gives himself to 
the most austere and rigid mortification of the flesh 
to kill out sensuous desire, that the mind may b^ 
free from its distraction; and to the yoga practice 
for the development of will-power and fixity of at- 
tention. 

To insure the success of his effort he often retires 
from the world, and dwells in lonely retreats, desert 
places, mountain solitudes, rocky dens and caves of 
the earth, to be removed as far as possible from the 
attractions of society and the enticements of the 
sensuous life, that he may meditate undisturbed on 
the things of an inner and transcendental world. 
Years, often the best part of an earthly life, are 
thus spent, until worldly desires are so completely 
obliterated that the recluse finally chooses to remain 
a hermit and pursue alone his visions and occult ex- 
periences. 

Such know not the secret of the Christ, who at- 
tained and realized all without asceticism or retire- 
ment from the world and daily contact with men, 
save the forty days" retreat after his illumination — a 
season of preparation for an active public ministry — 
and brief periods of a few hours from his active 
work,for spiritual refreshment in divine communion. 

We have referred to the facts of somnambulism— 



BROTHERHOOD OF THE SPIRIT. 63 

a condition which may be artificially induced — as 
demonstrating the reality of the transcendental 
plane of the mind's activity, and at the same time 
showing the immense value of experiments in this 
direction. 

The reality of the deeper and inmost sphere of 
divine relationship, the purely spiritual plane of the 
mind's conscious activity, is demonstrated by continu- 
ing the same process. The subject in the somnam- 
bulic condition may be inducted into a still deeper 
enhancement, called the ecstatic or spiritual trance, 
in which not only the sense-consciousness, but the 
psychic, also, is shut out, and the consciousness only 
of pure spiritual being and relation to the divine 
remains. In this beatific state, like Paul of old, he 
sees, hears and realizes that which no earthly lan- 
guage nor symbol can express. Some have fallen 
spontaneously into this death-like trance, through 
disease or other abnormal conditions, and the mem- 
ory of their transcendent and awe-inspiring experi- 
ence has been sufficiently impressive to affect the en- 
tire current of their after life. The accordant testi- 
mony of all these leaves no room for reasonable 
doubt as to the reality of their beatific vision. 

Were not this inmost and transcendent sphere a 
reality and normal to man, such experiences would 
be impossible. Being, therefore, real and normal, 
the three planes of the soul's action— the sensuous, 
the psychic and the spiritual — may be so co-ordinat- 
ed by overcoming the barrier of sense, that he may 
consciously exert his mental activities on each of 
these planes at will, or blend them in a single act, 
the lower being subordinated to the higher. 



64 THE DAWNING DAY. 

This is necessary for the integral and perfect life, 
as illustrated in the experience of our great Exem- 
plar, and it is the final work of the new education 
to effect this result. 



MAN A MICROCOSM. 

To the deepest seers and thinkers man is a micro- 
cosm, in which every essential factor and depart- 
ment of the Universe or Macrocosm has its actual 
representation and correspondence. Hence, the uni- 
verse being threefold in its constitution, man, as its 
reproduction in miniature, has also (as we have seen) 
a threefold nature, and thereby holds three corre- 
sponding planes of relationship to the Macrocosm 
thus represented in him: 

First, to the external world of materiality, form 
and phenomena, Through the five physical senses. 

Second — through the sixth or psychic sense — to 
the interior occult world of organizing and active 
forces which determine form and phenomena, and 
which constitute the soul-world and, in special forms 
of individualized expression, the " soul of things. " 

Third, to the inmost and transcendent sphere of 
the Divine and Absolute, the realm of pure Spirit 
and Impersonal Principles — the kingdom of God — 
with which he is also held in correspondingly inti- 
mate and vital communication, and of which he be- 
comes conscious through the seventh or spiritual 
sense. 

These three planes of the soul's relations to the 



BROTHERHOOD OF THE SPIRIT. 65 

Macrocosm, and corresponding spheres of activity, 
one being interior to and discrete from the other, 
make, as we have seen, three specific and distinct 
yet correlated planes of consciousness, normal and 
legitimate to man in the body, viz. , sense-conscious- 
ness, soul-consciousness and God-consciousness, the 
higher being as yet but dimly apprehended on the 
sense-plane. 

The inner consciousness of action on these tran- 
scendental planes of relation to the Cosmos we call 
intro-ccnsciousness, because the outward man Is not 
conscious of it — save as an undefined sense or instinct 
in most persons. The "first impressions, " often in 
opposition to the judgment, and also the universal 
but vague sense of God and a higher and imma- 
terial state of being, are indications of these intro- 
conscious activities breaking through the barrier of 
sense, from these higher regions of the soul's tran- 
scendental relations and actual experiences. The 
imperfect apprehension and interpretation of these 
on the sense-plane is the real source of all the super- 
stitions of the world. 

The removal of this barrier, as proposed in these 
pages, will co-ordinate the outer with these inner 
planes of consciousness, and man will then knoiv 
the things of the kingdom of God and also of the 
soul-world, as he now knows the things of the sense- 
world, by self-conscious experience of them. 

All specific knowledge of the outer world and the 
external of things is acquired by the exercise of the 
mind's powers in communication with that world 
through the physical senses, and can be attained in 
no other way. The development of physical 



66 THE DAWNING DAY. 

science, art, invention, and every form of external 
education and experience would be impossible with- 
out this plane and sphere of sensuous relations and 
activity. 

Through direct communication with the inner 
world and soul of things by the exercise of the 
mind's powers on the psychic plane, the soul has 
equally direct perception of the nature, qualities 
and conditions of whatever its attention is centered 
upon, independent of physical contact and sense- 
relations. It reads with clear, unerring vision the 
true character and inmost thoughts of men, regard- 
less of external appearance or impression, and 
grasps at first hand any specific form of truth 
legitimate to its state, independent of all external 
sources of information. "For there is nothing 
covered that shall not be revealed; neither hid that 
shall not be known. Therefore whatsoever ye have- 
spoken in darkness shall be heard in the light; and 
that which ye have spoken in the ear in closets 
shall be proclaimed upon the house tops." This is 
the function and sphere of Psychometry, and its full 
development and exercise in universal experience 
will make good this assurance of the Master. 

By the corresponding activities of the soul on the 
spiritual plane of its divine relationship and being, 
it is brought and held in immediate communication 
with the Divine and Absolute. The self-conscious 
realization of this through the spiritual birth de- 
stroys the barrier of sense, and man is made to know 
his own divine nature and origin as the child of 
God, and so his entire dependence upon, yet abso- 
lute supremacy in the Father's life and love through 



BROTHERHOOD OF THE SPIRIT. 67 

unity of will and purpose with Him. In this con- 
scious union with the Father, the things of God, the 
beatitudes of the heavenly state, and all the treas- 
ures of wisdom and knowledge pertaining thereto 
are as free and easy of access to the soul as are the 
things of sense on the plane of the sense-life. 

The five physical senses have an inner and 
psychic side, by which their functions are rooted in 
the psychical organism and originate in the soul. 
It is the mind that sees, hears, feels, tastes and smells 
in and through the nerves and organs of sense, 
wliich, when the mind is wholly withdrawn from 
them, have neither sensation nor action. They are 
merely the physical organs and depend for their 
function upon the action of the living soul within. 

These sense-functions of the soul open on their 
psychic side to the inner plane of the occult world, 
as well as to the external plane of the outward 
world, but combine in united action on the psychi- 
cal plane to form the all-inclusive sixth sense; which 
in its full activity and analytic penetration consti- 
tutes Psychometry — the soul-measuring power that 
belongs to every human being. Psychometry is, 
then, both the psychical basis of the physical senses 
and the organic basis of the spiritual gifts on the 
higher plane. 

The first spontaneous action of the mind on th 
plane of the sensuous life is perception, the per- 
ception of external objects to which the attention is 
awakened and directed by the stimulus of sense-im- 
pressions. The corresponding action of the mind 
on the plane of the spiritual life, in conscious unity 
with the Father, is intuition— the intuitive per- 



68 THE DAWNING DAY. 

ception of truth and right which inhere in the 
nature of things. 

The first spontaneous prompting of the heart 
under the law of the sensuous life, is self-indulgence 
— the immediate gratification of personal desire. 
The corresponding impulse of the heart under the 
law of the spiritual life, is the impersonal desire for 
the realization of truth and righteousness for their 
own sake, with all bias of self ruled out. 

Intuition is the basis of divine inspiration, in- 
spiration brings illumination and illumination gives 
seership: these, with the sense of divine supremacy 
which the spiritual consciousness establishes, give 
the power of occult mastery. Hence we have 
classified the transcendental functions of the spirit- 
ual nature — latent and possible of development in 
all men — as Intuition, Inspiration, Seership and Oc- 
cult Mastery, which include all the " spiritual 
gifts" as defined by the great Apostle. 



ORDER OF THE DIVINE EDUCATION. 

As the final product of creative energy and the 
evolutionary processes of life in Nature, embodying 
in germ the essential principles of the Cosmos and 
therefore the attributes of God, man is not only a 
child of Nature, but the child of God through Nat- 
ure, and thus himself a god in embryo. 

Individualized and first awakened to self -con- 
sciousness on the sense-plane and under the or- 
ganic limitations of sense-relations, he learns the 



BROTHERHOOD OF THE SPIRIT. 69 

necessity of law and of obedience thereto, and thus 
the important lesson of his personal responsibility. 

This primary school of the senses, is, we repeat, 
the kindergarten of the soul, wherein the infinitely 
wise and beneficent Father prepares His children, 
through the discipline of sensuous experience, for 
sharing with Him the boundless freedom and su- 
premacy of spiritual being, to which, as children 
of God they are heirs by divine birthright. 

" Now I say, that the heir, as long as he is a child, 
differeth nothing from a servant, though he be lord 
of all: but is under tutors and governors until the 
time appointed of the Father." 

There is no real freedom except in unity with 
law and order; hence the lesson of conformity with 
law must be learned before man is prepared to en- 
ter upon the freedom of spiritual supremacy, an 1 
become a law unto himself through oneness with 
the spirit of all law. 

Man can enter into conscious union with God only 
through the grateful recognition and acceptance of 
His supreme parental authority and government, 
which is the sovereignty of infinite love and wis- 
dom. " Verily I say unto you, whosoever shall not 
receive the kingdom of God as a little child shall in 
nowise enter therein." From this point of view the 
beneficence of the discipline of sense-experience 
and the unalterable conditions of spiritual emanci- 
pation is clearly perceived. 

Nevertheless, to the extent to which the soul is 
individualized and its self-consciousness established 
in the activity of its powers on the sense-plane, it is 
correspondingly individualized and its intro-con- 



70 THE PAWNING DAY. 

sciousness established on the planes of its higher 
and transcendental relations. 

As a microcosm in which every sphere and de- 
partment of the Macrocosm is represented in organic 
and vital correspondence, the soul's transcendental 
relations and planes of activity cannot be something 
yet to be established or attained unto, but exist now 
by virtue of man's existence. They are his from the 
first, and held in indestructible security in the divine 
economy of the all-bountiful Father, for his immedi- 
ate possession in realization, whenever he is ready, 
through preparatory discipline, to receive them. 
They are to be realized in experience simply and 
only by the correlation of the self -consciousness of 
the sense-ego with the spiritual consciousness of 
the impersonal ego, through the co-ordination of the 
personal will with the Divine will. 

This is the first step in the higher education, and 
is wholly a matter of attention, desire, will and 
faith; faith in the divine Fatherhood and providence, 
and in one's own divine possibilities and privileges 
through unity with the Father, and the unreserved 
committing of the will to the realization of that 
unity. "HethatwillethtodoHiswi.il shall know 
of the teaching." 

As a threefold being and child of God, man is 
held to no limitations but such as his own attitude 
and self -consciousness impose, and these limitations 
are defined and set by his understanding and faith. 

While conscious only of sense-relations,his under- 
standing and faith are based upon and bounded by 
his sense-experience, to the limitations of which he 
is thereby for the time held, simply through blind- 



BROTHERHOOD OF THE SPIRIT. 71 

ness to his higher nature and divine relationship. 

Awaking to the consciousness of his divine son- 
ship, through unity with the Father's will, he enters 
into the " liberty of the glory of the sons of God;" 
and in the sense of a divine supremacy which this 
unity with the Father gives, he exercises that faith, 
or conscious power of achievement, which " speaks 
and it is done, which commands and it stands fast/' 
and to which nothing is impossible. 

This lifting up of the self -consciousness of the per- 
sonal ego, on the sense-plane, into correlation with 
the spiritual consciousness of the impersonal ego, on 
the plane of divine supremacy and intuitive under- 
standing, opens and brings the intermediate sphere 
of the psychical realm into perfect correlation with 
both to the consciousness. 

Many have sought illumination and the attain- 
ment of occult power, through the development of 
the psychical powers and mental supremacy by 
asceticism and the yoga practice in some of its vari- 
ous forms, without the recognition of, or sense of 
dependence upon God in His Fatherhood, provi- 
dence, and gracious ministry to men, and so without 
the influence and baptism of His Spirit. Their 
motto is, fct There is nothing impossible to him that 
wills. " This is but the extension of the activities of 
the personal ego under the motives and ambitions of 
selfism; and while the bias of self remains there can 
be no impersonal and impartial seeking of truth and 
right for their own sake, and therefore no certain 
perception of them. The prejudgment of personal 
desire, in which the wish too often becomes the fa- 
ther to the thought, is projected into the result. The 



72 THE DAWNING DAY. 

liability of self-deception through self-hypnotiza- 
tion cannot be avoided under the bias of self, es- 
pecially when attempt is made to exercise the 
psychical powers and master the occult realm from 
the standard and wisdom of the personal ego based 
upon sense-experience. 

Subjective desires, prejudices, traditional belief s, 
etc., start their own vibrations upon the psychical 
ether and become objective visions to the seer, so 
long as self-will rules the soui in the effort at 
psychic culture. Recognition of the infinite wis- 
dom and goodness and supreme desire to be in 
unity therewith, must take the place of selfism, in 
the entire subordination of the personal will to the 
sovereignty of the Divine and Absolute — the willing 
to do only the Father's will— before the soul can 
take the impersonal and impartial attitude of seek- 
ing wisdom and virtue, truth and right for their own 
sake. 

Freedom and supremacy on the psychic plane is 
impossible without its perfect correlation with the 
central and highest plane of self-conscious being, 
the plane of the spiritual and divine life, on which 
alone the soul can realize its self-centered divinity 
and absolute supremacy. 

On this supreme plane only does man realize that 
he is a son of God, and become, not merely aware 
that he is dependent upon the Father's providence, 
but, through the realization of this indestructible 
relationship, self-consciously identified with the 
Divine. 

In this self -consciousness of his divine sonship 
and identity of nature with the Father, all power is 



BROTHERHOOD OF THE SPIRIT. 73 

given unto him in heaven and on earth. Being 
ever with the Father in unity of will and purpose, 
all that the Father hath are his; and the sensuous 
and psychic planes of his relations to the world be- 
come subjected to his wise and complete mastery. 
They constitute the legitimate field of his knowl- 
edge, activity and achievement, while the Father's 
Life and Being remain forever the immediate and 
recognized source of his inspiration and power. 

This is the perfect Way of the Christ, as demon- 
strated by his own example of entering into con- 
scious union with God, through which alone comes 
true spiritual illumination, the mastery of the laws 
and conditions involved in physical embodiment 
and relations, and all divine realization for man on 
earth. 

With this understanding, the followers in the 
Way will be kept on the one hand from the cramp- 
ing creeds, dogmas and arbitrary authority of eccle- 
siasticism, and on the other hand from the dangers 
of occultism possible through a perversion of the un- 
folding psychic powers by an up-springing selfism 
and their prostitution to the ends of personal am- 
bition, or the diabolism of necromancy and black 
magic. 

No one can truly enter upon this path save for 
the supreme object of seeking permanent realization 
of life in oneness with the Father, and fellowship 
with the Christ, in a mighty and royal Brotherhood 
of the Spirit— the true and perfect life of a son of 
God and brother of Christ, who was and is the su- 
preme Brother and Helper of men. 

" For as many as are led by the Spirit of God, 



74 THE DAWNING DAY. 

they are the sons of God;" and "Except a man have 
the spirit of Christ he is none of his. " That spirit is 
the spirit of loyalty to the Father and His kingdom 
of truth and righteousness, and equal loyalty to 
men and their divine possibilities as children and 
heirs of God, and brethren of Christ. 

That spirit is possible to all men, in whatsoever 
condition, high and low, learned and unlearned, and 
when accepted and enthroned in universal experi- 
ence, it will abolish every evil from the life of man 
on earth and establish the millennial blessedness, 
and "the creation itself also shall be delivered from 
the bondage of corruption into the freedom of the 
glory of the children of God/' 

CLOSING WORDS. 

The Lord Christ, at the close of his public ministry, in 
which he had lifted up the ideal of a new and perfect life, 
and sought to arouse and lead his own nation and people to 
its realization and ministry, and his still more special work 
of preparing a band of chosen disciples to carry forward the 
work he had begun, seemed to make no permanent impres- 
sion. His own people rejected his ministry and put him to 
an ignominious death, while his chosen disciples forgot, for 
the time, all his patient efforts in their behalf, and returned 
to their fishing nets, and the old life, from which he had called 
them to become " fishers of men." Not until after his resur- 
rection and reappearance, did his final words serve to awaken 
them to the divine significance of his special ministry, and 
lead them to commit themselves in full consecration to the 
work to which he had called, and so faithfully labored to 
prepare them. Yet in these last impressive interviews with 
the disciples and his final commission to them, the Master 
simply rehearsed what he had already many times said to 
them. The new setting or changed circumstances under 
which it was given, served at last to arouse them to a. sense of 



BROTHERHOOD OF THE SPIRIT. 75 

the greatness and importance of the work, and in that awaken- 
ing they were saved to its wonderful ministry. 

An earnest effort has been made in the preceding pages to 
call attention to the Christ gospel of the perfect life, and to 
the way opened by him for its universal realization. Will 
this appeal also need another setting in order to arouse and 
move the reader to respond to the call of the Master, and 
enter into the mighty promise of his Gospel ? 

Beloved, let us remember that the Way of the Christ leads 
to the recognition and realization of God as the Father, and 
to the consciousness of identity of nature and oneness of life 
with Him, which includes the spiritual unity ol all men in this 
divine birthright and possibility. 

To secure this conscious oneness with God which gives 
divine illumination, with power of mastery and service, there 
must be awakened sincere, earnest desire, a living vital faith 
in its possibility, and a will consecrated to its realization — a 
will that willeth to do his will. This is the first step in the 
loyal and victorious life of a son or daughter of God, and 
there can be no true spiritual realization, illumination and 
mastery without it. 

The object of all truly esoteric culture is to open the self- 
conscious life of humanity to the sphere of divine communion 
and fellowship — conscious union with God. 

Esoteric understanding is spiritual — relating to God and 
the spirit of things — and is therefore vastly more of the heart 
than of the head. The true understanding of God and 
of our relations to Him infinitely transcends in importance 
all ^foteric knowledge of the world and ot our relations 
thereto, since the latter can be understood, interpreted and 
mastered only in the light of the former. 

Yet no amount or quality of intellectual study or teaching 
alone, is sufficient to open the spiritual understanding and 
establish the higher consciousness. Such external prepara- 
tion must be followed by the internal and spiritual method, 
in which every activity of the personal ego is brought into 
perfect stillness, and the mind listens to a higher and inner 
voice — the inspeaking word of God, which u is quick, and 
powerful, and sharper than any two-edged sword. 



J 6 THE DAWNING DAY. 

Three years of the Master's uninterrupted teaching failed 
to bring the Disciples to the practical realization of the great 
promise of his Gospel, but it did prepare them for the final 
adoption and successful application of the esoteric method of 
spiritual realization, which could never have been thus effec- 
tual without this preparation. 

Through its application, for which they were so well pre- 
pared, those illiterate and humble fishermen were suddenly 
transformed into the mightiest band of moral heroes, re- 
formers and inspired teachers that our world has ever known. 
What it did for them it will do substantially for all who are 
equally prepared and as faithfully adopt it. 

The modern seeker should not require the amount of time 
and teaching needed by the disciples, who had no such illus- 
trative example to fasten the ideal and inspire faith. 

While they could listen to the wonderful words of the 
Master, and feel the charm of his personal presence, they 
could not understand the necessity of the interior method 
and what it would do for them. They were still too 
stolidly ignorant of their own spiritual nature and higher 
possibilities, to realize the full significance of his teaching. 
He was obliged to withold much that he had for them, be- 
cause of their inability to grasp it. " I have yet many 
things to say unto you, but ye cannot hear them now. How- 
beit, when he, the Spirit of truth, is come, he will guide you 
into all truth." 

He had at last to say: "It is expedient for you that I go 
away; for if I go not away the Comforter will not come unto 
you." It required the overwhelming sense of loss caused 
by his departure, to awaken them to the need of and thus 
turn them to seek the promised Comforter, whom the 
Master assured them the Father would send in his name, 
"Even the Spirit of truth which proceedeth from the 
Father," to abide with them forever — an inward oracle, 
teacher and guide. 

In their great love for him, and the sorrow that filled their 
hearts at his departure, the memory of his words became 
exceedingly precious, and his assuring promises at last 
awoke the hope and faith for which they were given. It was 



BROTHERHOOD OF THE SPIRIT. 77 

only then that the great significance of his teaching broke 
upon them. 

At parting he had said, " Behold, I send the promise of 
my Father upon you ; but tarry ye in the city of Jerusalem 
until ye be endued with power from on high ;" M It is not 
for you to know the times orthe seasons which the Father hath 
put in his own power, but ye shall receive power when the 
Holy Spirit is come upon you, and ye shall be my witnesses;" 
" But wait for the promise of the Father which ye have heard 
of me; for John truly baptized with water, but ye shall be 
baptized with the Holy Spirit not many days hence." 

How they then applied his instruction, as in the upper 
room at Jerusalem they were "gathered together in his 
name," and " aU continued with one accord in prayer and 
supplication," for the revealing of the inward Christ, and 
how the promise of the Master was fulfilled in the most mar- 
velous experience that ever came to man — save that of the 
Christ himself — should be a matter of careful study and con- 
sideration by every seeker of the Way. 

We have the story of the Christ and the substance of his 
teaching. We have also the record of apostolic experience 
in attaining spiritual realization through the interior method 
of the Master, as applied by them, and we have, in addition, 
two thousand years of the world's progress with advantages 
impossible to the early disciples and their converts. What, 
then, prevents our taking up the work where the apostles 
left it and carrying it forward to a consummation as far 
transcending their achievement, as our age surpasses theirs 
in all the conditions for the rapid unfolding and spread of 
such a movement? 

To effect this great consummation, the Brotherhood of the 
Spirit and School of the Christ has been established. Its 
work is necessarily both exoteric and esoteric ; each branch, 
as we have seen, being necessary to the perfection of the 
other. 

Its Exoteric Work is specifically the practical study and 
exposition on a scientific basis of the spiritual nature and 
psychic powers, and of the laws and conditions of their 
normal development and exercise. 



78 THE DAWNING DAY. 

The most marked and prompt results are secured by sys- 
tematic class work under the guidance of those already ad- 
vanced in the special lines of study. 

No one is properly equipped for this exoteric teaching 
who is not also esoterically enlightened: for without the 
spiritual understanding he will be unable to truly interpret 
and apply the facts and principles involved. 

The psychic, mystic and religious experiences of men, 
and every collateral branch of science calculated to throw 
light on the occult or transcendental side of Nature and 
man, are to be embraced in this study. 

Normal schools for the preparation and equipment of 
efficient teachers for this branch of the work — a veritable 
school of the prophets — is a necessity of the movement. 

The Esoteric Work of the Brotherhood is also most effec- 
tually accomplished, as with the Apostles, by associative 
effort in special groups formed for this purpose under proper 
guidance. 

Let three or more, who recognize the equal privileges and 
possibilities of all men as children of God, desiring to join 
the Brotherhood, unite on this basis, and meet with one ac- 
cord in one place, making 2hat time and place sacred to 
these gatherings.* 

A form of service for general use in starting this work has 
been adopted, which, earnestly entered into will soon secure 
the conscious leading of the Spirit, to which the unfolding 
and expansion of the work may be safely trusted. 

To make sure, however, that any special measure proposed 
is of the Spirit, it should have the unanimous recognition of 
the group in which it originates ; for the spirit of unity and 
brotherhood is the very essence of all true spiritual work. 

It is recommended that each session be opened with sing- 
ing and the reading of a Scripture lesson. Only the most 
spiritual songs should be used, and such as are free from 
theological bias. We sing and pray and work for a univer- 
sal Brotherhood. 



* For information or suggestions in the formation of branch groups, corre- 
pondence may be opened with the parent Society. 



BROTHERHOOD OF THE SPIRIT. 79 

These opening exercises serve to secure harmony, awaken 
spiritual sympathy and bring all into unity. 

After singing, time should be given for meditation and 
silent prayer, " When thou prayest, enter into thy closet," etc. 

Let there be no indifferent soul in this outward silence, 
which symbolizes and should suggest the stilling of the 
activities of the personal ego and sensuous mind, that the 
still small voice of the Spirit may be heard. 

The true prayer of silence is such an earnest desire and 
confident looking for the inward revealing of the Father, that 
every demand of flesh and sense is thereby brought into 
complete subordination, and the soul opened with certainty 
to the conscious touch of His Spirit. When the group are one 
in this prayer of faith, as with the Apostles at Pentecost, the 
manifestation will be with power. 

" There is a living silence and there is a dead silence," 
said a spiritually alive Friend of the last generation. A dead 
silence is one of spiritual apathy and indifference ; a living 
silence was illustrated by the Apostles while waiting for the 
promised spiritual baptism. " These all continued with one 
accord in prayer and supplication," which indicated the 
earnestness, unity and determined faith of the prayer. 

After the silence, let there be a season for testimony or the 
relation of experiences. 

Nothing less than the apostolic experience in that upper 
room at Jerusalem should be sought or expected "and they 
were all filled with the Holy Ghost and began to speak with 
other tongues, as the Spirit gave them utterance." 

Let every true impulse of the Spirit be promptly obeyed, 
whether it be to outward expression, or silence and inward 
communion. Let the exercises close with singing. 

These Pentecostal seasons of divine and social com- 
munion should be held as often as possible. They consti- 
tute the first esoteric work of the Brotherhood, and upon 
them depend its very life and success as an organized move- 
ment. They are the nursery of its inspiration and power, 
and the birth-place of souls seeking the light and freedom of 
the spiritual life. They are our " Jerusalem," at which to 
"tarry until endued with power from on high." 



80 THE DAWNING DAY. 

A season of this silent inward unity of waiting upon God 
should be an essential part of all the meetings of the Brother- 
hood, public or private. "They that wait upon the Lord 
shall renew their strength." 

There is but one door of entrance into the real Brother- 
hood of the Spirit and the power of its perfect life, and that 
is conformity with the law of the perfect life, the " New 
Covenant" of Divine sonship. He who cannot enter into 
this Covenant and become at one with the Father through 
conformity with its law, is not ready for the kingdom of God 
and cannot appropriate the blessings of its perfect life. 

THE COVENANT LAW. 

A new commandment I give unto you : That ye love one 
another. 

" Ye have heard that it hath been said, Thou shalt love thy 
neighbor, and hate thine enemy; but I say unto you, Love 
your enemies ; bless them that curse you, do good to them 
that hate you, and pray for them which despitefully use you, 
and persecute you; that ye may be the children of your 
Father which is in heaven : for he maketh his sun to rise 
on the evil and on the good, and sendeth rain on the just and 
on the unjust. ... Be ye therefore perfect, even as 
your Father which is in heaven is perfect." 



DR. J. H. DEWEY'S NORMAL SCHOOL 

is now open for class and private Instruction and Training of 
Teachers and other Workers in the New Life. 

The course embraces : 

First: A study of the soul and body in the light of the New 
Psychology — based upon the results of modern psychical research. 

Second: A study of the Mystics and their various methods of 
attaining illumination and spiritual mastery. 

Third: An experimental study of Psychometry, Intuition, Seer- 
ship, and all the special powers of the sixth sense, and their relation 
to the "Spiritual Gifts." 

Fourth: Specific exercises for the training of the will and for the 
practical development of the spiritual and psychical powers. 

Dr. Dewey has prepared a condensed course of Lesson-Helps for 
home study in connection with special instruction by correspondence, 
which, it is believed, will prove successful and satisfactory to those 
unable to attend the classes. 

For terms and particulars, apply to 

Dr. J. H. DEWEY, in West 68th Street, New York. 



THE OPEN DOOR, 



OR 



THE SECRET OK JESUS. 



A NEW BOOK BY THE AUTHOR OF " THE CHRISTIAN THEO- 

SOPHY SERIES"— " THE WAY, THE TRUTH AND THE 

LIFE/' "PATHWAY OF THE SPIRIT," ETC. 



All seekers after the illuminated and more abundant life should 
read this book. It gives in condensed form a lucid and convincing 
exposition of the interior life, latent powers, and divine possibilities 
of man, with the specific law and conditions of their normal devel- 
opment and immediate practical realization. Its luminous and help- 
ful interpretation of the life and message of the Christ opens a new 
and deeper insight into the sublime realities of spiritual being, and 
throws a flood of light on the most vital and perplexing questions 
involved in the nature, relations and destiny of man. Its clear 
definitions and sharp discriminations disentangle the practical from 
the speculative and bring to the active worker of our busy age the 
very help he needs. 

Paper, 30 cents. Supplied by all dealers in New Literature, or 
sent post free by the author, on receipt of price. Liberal discount 
to the trade, and those who purchase in quantities for distribution. 
Address, 

E. L. C. DEWEY, 

in W. 68th St., New York. 



CHRISTIAN THEOSOPHY SERIES. 



" The Way, The Truth and The Life," - - - Cloth, Gilt, $2.00. 
" The Pathway of the Spirit," - Cloth, Gilt, $1.25; Paper, 75 cents. 
" Spiritual Gifts, or True Christian Occultism," - - In preparation. 
" The Law of the Perfect Life," " 



OTHER WORKS BY THE SAME AUTHOR. 

" The Open Door, or The Secret of Jesus," - - - - 30 cents. 
" Introduction to the Theosophy of the Christ," (pamphlet), 35 " 

" Christian Theosophy Defined," - 6 " 

" Divinity of Humanity," - " 10 - 

" Scientific Basis of Mental Healing," - - 10 " 

Any of the above works sent post free on receipt of price. Address 

E. L. C. DEWEY, 

in West 68th St., New York. 



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